Revelation 9:1--17:18

9:1 Then ¹  the fifth angel blew his trumpet, and I saw a star that had fallen from the sky ²  to the earth, and he was given the key to the shaft of the abyss. ³  9:2 He ⁴  opened the shaft of the abyss and smoke rose out of it ⁵  like smoke from a giant furnace. The ⁶  sun and the air were darkened with smoke from the shaft. 9:3 Then ⁷  out of the smoke came locusts onto the earth, and they were given power ⁸  like that of the scorpions of the earth. 9:4 They ⁹  were told ¹⁰  not to damage the grass of the earth, or any green plant or tree, but only those people ¹¹  who did not have the seal of God on their ¹²  forehead. 9:5 The locusts ¹³  were not given permission ¹⁴  to kill ¹⁵  them, but only to torture ¹⁶  them ¹⁷  for five months, and their torture was like that ¹⁸  of a scorpion when it stings a person. ¹⁹  9:6 In ²⁰  those days people ²¹  will seek death, but ²²  will not be able to ²³  find it; they will long to die, but death will flee from them.

9:7 Now ²⁴  the locusts looked like horses equipped for battle. On ²⁵  their heads were something like crowns similar to gold, ²⁶  and their faces looked like men’s ²⁷  faces. 9:8 They ²⁸  had hair like women’s hair, and their teeth were like lions’ teeth. 9:9 They had breastplates ²⁹  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 ³⁰  tails and stingers like scorpions, and their ability ³¹  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. ³² 

9:12 The first woe has passed, but ³³  two woes are still coming after these things!

9:13 Then ³⁴  the sixth angel blew his trumpet, and I heard a single voice coming from the ³⁵  horns on the golden altar that is before God, 9:14 saying to the sixth angel, the one holding ³⁶  the trumpet, “Set free ³⁷  the four angels who are bound at the great river Euphrates!” 9:15 Then ³⁸  the four angels who had been prepared for this ³⁹  hour, day, ⁴⁰  month, and year were set free to kill ⁴¹  a third of humanity. 9:16 The ⁴²  number of soldiers on horseback was two hundred million; ⁴³  I heard their number. 9:17 Now ⁴⁴  this is what the horses and their riders ⁴⁵  looked like in my ⁴⁶  vision: The riders had breastplates that were fiery red, ⁴⁷  dark blue, ⁴⁸  and sulfurous ⁴⁹  yellow in color. ⁵⁰  The ⁵¹  heads of the horses looked like lions’ heads, and fire, smoke, and sulfur ⁵²  came out of their mouths. 9:18 A third of humanity was killed by these three plagues, that is, ⁵³  by the fire, the smoke, and the sulfur that came out of their mouths. 9:19 For the power ⁵⁴  of the horses resides ⁵⁵  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 ⁵⁶  of gold, silver, ⁵⁷  bronze, stone, and wood – idols that cannot see or hear or walk about. 9:21 Furthermore, ⁵⁸  they did not repent of their murders, of their magic spells, ⁵⁹  of their sexual immorality, or of their stealing.

The Angel with the Little Scroll

10:1 Then ⁶⁰  I saw another powerful angel descending from heaven, wrapped ⁶¹  in a cloud, with a rainbow above his head; his face was like the sun and his legs were like pillars of fire. ⁶²  10:2 He held ⁶³  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 ⁶⁴  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 ⁶⁵  just then ⁶⁶  I heard a voice from heaven say, “Seal up what the seven thunders spoke and do not write it down.” 10:5 Then ⁶⁷  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! ⁶⁸  10:7 But in the days ⁶⁹  when the seventh angel is about to blow his trumpet, the mystery of God is completed, ⁷⁰  just as he has ⁷¹  proclaimed to his servants ⁷²  the prophets.” 10:8 Then ⁷³  the voice I had heard from heaven began to speak ⁷⁴  to me ⁷⁵  again, ⁷⁶  “Go and take the open ⁷⁷  scroll in the hand of the angel who is standing on the sea and on the land.” 10:9 So ⁷⁸  I went to the angel and asked him to give me the little scroll. He ⁷⁹  said to me, “Take the scroll ⁸⁰  and eat it. It ⁸¹  will make your stomach bitter, but it will be as sweet as honey in your mouth.” 10:10 So ⁸²  I took the little scroll from the angel’s hand and ate it, and it did taste ⁸³  as sweet as honey in my mouth, but ⁸⁴  when I had eaten it, my stomach became bitter. 10:11 Then ⁸⁵  they ⁸⁶  told me: “You must prophesy again about many peoples, nations, ⁸⁷  languages, and kings.”

The Fate of the Two Witnesses

11:1 Then ⁸⁸  a measuring rod ⁸⁹  like a staff was given to me, and I was told, ⁹⁰  “Get up and measure the temple of God, and the altar, and the ones who worship there. 11:2 But ⁹¹  do not measure the outer courtyard ⁹²  of the temple; leave it out, ⁹³  because it has been given to the Gentiles, ⁹⁴  and they will trample on the holy city ⁹⁵  for forty-two months. 11:3 And I will grant my two witnesses authority ⁹⁶  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.) ⁹⁷  11:5 If ⁹⁸  anyone wants to harm them, fire comes out of their mouths ⁹⁹  and completely consumes ¹⁰⁰  their enemies. If ¹⁰¹  anyone wants to harm them, they must be killed this way. 11:6 These two have the power ¹⁰²  to close up the sky so that it does not rain during the time ¹⁰³  they are prophesying. They ¹⁰⁴  have power ¹⁰⁵  to turn the waters to blood and to strike the earth with every kind of plague whenever they want. 11:7 When ¹⁰⁶  they have completed their testimony, the beast that comes up from the abyss will make war on them and conquer ¹⁰⁷  them and kill them. 11:8 Their ¹⁰⁸  corpses will lie in the street ¹⁰⁹  of the great city that is symbolically ¹¹⁰  called Sodom and Egypt, where their Lord was also crucified. 11:9 For three and a half days those from every ¹¹¹  people, tribe, ¹¹²  nation, and language will look at their corpses, because they will not permit them to be placed in a tomb. ¹¹³  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 ¹¹⁴  after three and a half days a breath of life from God entered them, and they stood on their feet, and tremendous fear seized ¹¹⁵  those who were watching them. 11:12 Then ¹¹⁶  they ¹¹⁷  heard a loud voice from heaven saying to them: “Come up here!” So the two prophets ¹¹⁸  went up to heaven in a cloud while ¹¹⁹  their enemies stared at them. 11:13 Just then ¹²⁰  a major earthquake took place and a tenth of the city collapsed; seven thousand people ¹²¹  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; ¹²²  the third is coming quickly.

The Seventh Trumpet

11:15 Then ¹²³  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, ¹²⁴ 

and he will reign for ever and ever.”

11:16 Then ¹²⁵  the twenty-four elders who are seated on their thrones before God threw themselves down with their faces to the ground ¹²⁶  and worshiped God 11:17 with these words: ¹²⁷ 

“We give you thanks, Lord God, the All-Powerful, ¹²⁸ 

the one who is and who was,

because you have taken your great power

and begun to reign. ¹²⁹ 

11:18 The ¹³⁰  nations ¹³¹  were enraged,

but ¹³²  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, ¹³³ 

the prophets, their reward,

as well as to the saints

and to those who revere ¹³⁴  your name, both small and great,

and the time has come ¹³⁵  to destroy those who destroy ¹³⁶  the earth.”

11:19 Then ¹³⁷  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, ¹³⁸  crashes of thunder, an earthquake, and a great hailstorm. ¹³⁹ 

The Woman, the Child, and the Dragon

12:1 Then ¹⁴⁰  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. ¹⁴¹  12:2 She ¹⁴²  was pregnant and was screaming in labor pains, struggling ¹⁴³  to give birth. 12:3 Then ¹⁴⁴  another sign appeared in heaven: a huge red dragon that had seven heads and ten horns, and on its heads were seven diadem crowns. ¹⁴⁵  12:4 Now ¹⁴⁶  the dragon’s ¹⁴⁷  tail swept away a third of the stars in heaven and hurled them to the earth. Then ¹⁴⁸  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 ¹⁴⁹  the woman gave birth to a son, a male child, ¹⁵⁰  who is going to rule ¹⁵¹  over all the nations ¹⁵²  with an iron rod. ¹⁵³  Her ¹⁵⁴  child was suddenly caught up to God and to his throne, 12:6 and she ¹⁵⁵  fled into the wilderness ¹⁵⁶  where a place had been prepared for her ¹⁵⁷  by God, so she could be taken care of ¹⁵⁸  for 1,260 days.

War in Heaven

12:7 Then ¹⁵⁹  war broke out in heaven: Michael ¹⁶⁰  and his angels fought against the dragon, and the dragon and his angels fought back. 12:8 But ¹⁶¹  the dragon was not strong enough to prevail, ¹⁶²  so there was no longer any place left ¹⁶³  in heaven for him and his angels. ¹⁶⁴  12:9 So ¹⁶⁵  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 ¹⁶⁶  I heard a loud voice in heaven saying,

“The salvation and the power

and the kingdom of our God,

and the ruling authority ¹⁶⁷  of his Christ, ¹⁶⁸  have now come,

because the accuser of our brothers and sisters, ¹⁶⁹ 

the one who accuses them day and night ¹⁷⁰  before our God,

has been thrown down.

12:11 But ¹⁷¹  they overcame him

by the blood of the Lamb

and by the word of their testimony,

and they did not love their lives ¹⁷²  so much that they were afraid to die.

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

But ¹⁷³  woe to the earth and the sea

because the devil has come down to you!

He ¹⁷⁴  is filled with terrible anger,

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

12:13 Now ¹⁷⁵  when the dragon realized ¹⁷⁶  that he had been thrown down to the earth, he pursued the woman who had given birth to the male child. 12:14 But ¹⁷⁷  the woman was given the two wings of a giant eagle so that she could fly out into the wilderness, ¹⁷⁸  to the place God ¹⁷⁹  prepared for her, where she is taken care of – away from the presence of the serpent – for a time, times, and half a time. ¹⁸⁰  12:15 Then ¹⁸¹  the serpent spouted water like a river out of his mouth after the woman in an attempt to ¹⁸²  sweep her away by a flood, 12:16 but ¹⁸³  the earth came to her rescue; ¹⁸⁴  the ground opened up ¹⁸⁵  and swallowed the river that the dragon had spewed from his mouth. 12:17 So ¹⁸⁶  the dragon became enraged at the woman and went away to make war on the rest of her children, ¹⁸⁷  those who keep ¹⁸⁸  God’s commandments and hold to ¹⁸⁹  the testimony about Jesus. ¹⁹⁰  (12:18) And the dragon ¹⁹¹  stood ¹⁹²  on the sand ¹⁹³  of the seashore. ¹⁹⁴ 

The Two Beasts

13:1 Then ¹⁹⁵  I saw a beast coming up out of the sea. It ¹⁹⁶  had ten horns and seven heads, and on its horns were ten diadem crowns, ¹⁹⁷  and on its heads a blasphemous name. ¹⁹⁸  13:2 Now ¹⁹⁹  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 ²⁰⁰  dragon gave the beast ²⁰¹  his power, his throne, and great authority to rule. ²⁰²  13:3 One of the beast’s ²⁰³  heads appeared to have been killed, ²⁰⁴  but the lethal wound had been healed. ²⁰⁵  And the whole world followed ²⁰⁶  the beast in amazement; 13:4 they worshiped the dragon because he had given ruling authority ²⁰⁷  to the beast, and they worshiped the beast too, saying: “Who is like the beast?” and “Who is able to make war against him?” ²⁰⁸  13:5 The beast ²⁰⁹  was given a mouth speaking proud words ²¹⁰  and blasphemies, and he was permitted ²¹¹  to exercise ruling authority ²¹²  for forty-two months. 13:6 So ²¹³  the beast ²¹⁴  opened his mouth to blaspheme against God – to blaspheme both his name and his dwelling place, ²¹⁵  that is, those who dwell in heaven. 13:7 The beast ²¹⁶  was permitted to go to war against the saints and conquer them. ²¹⁷  He was given ruling authority ²¹⁸  over every tribe, people, ²¹⁹  language, and nation, 13:8 and all those who live on the earth will worship the beast, ²²⁰  everyone whose name has not been written since the foundation of the world ²²¹  in the book of life belonging to the Lamb who was killed. ²²²  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, ²²³ 

then by the sword he must be killed.

This ²²⁴  requires steadfast endurance ²²⁵  and faith from the saints.

13:11 Then ²²⁶  I saw another beast ²²⁷  coming up from the earth. He ²²⁸  had two horns like a lamb, ²²⁹  but ²³⁰  was speaking like a dragon. 13:12 He ²³¹  exercised all the ruling authority ²³²  of the first beast on his behalf, ²³³  and made the earth and those who inhabit it worship the first beast, the one whose lethal wound had been healed. 13:13 He ²³⁴  performed momentous signs, even making fire come down from heaven in front of people ²³⁵  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 ²³⁶  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 ²³⁷  was empowered ²³⁸  to give life ²³⁹  to the image of the first beast ²⁴⁰  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 ²⁴¹  everyone (small and great, rich and poor, free and slave ²⁴² ) to obtain a mark on their right hand or on their forehead. 13:17 Thus no one was allowed to buy ²⁴³  or sell things ²⁴⁴  unless he bore ²⁴⁵  the mark of the beast – that is, his name or his number. ²⁴⁶  13:18 This calls for wisdom: ²⁴⁷  Let the one who has insight calculate the beast’s number, for it is man’s number, ²⁴⁸  and his number is 666. ²⁴⁹ 

An Interlude: The Song of the 144,000

14:1 Then ²⁵⁰  I looked, and here was ²⁵¹  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 ²⁵²  coming out of heaven like the sound of many waters and like the sound of loud thunder. Now ²⁵³  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 ²⁵⁴  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 ²⁵⁵  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; ²⁵⁶  they ²⁵⁷  are blameless.

Three Angels and Three Messages

14:6 Then ²⁵⁸  I saw another ²⁵⁹  angel flying directly overhead, ²⁶⁰  and he had ²⁶¹  an eternal gospel to proclaim ²⁶²  to those who live ²⁶³  on the earth – to every nation, tribe, ²⁶⁴  language, and people. 14:7 He declared ²⁶⁵  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 ²⁶⁶  second ²⁶⁷  angel ²⁶⁸  followed the first, ²⁶⁹  declaring: ²⁷⁰  “Fallen, fallen is Babylon the great city! ²⁷¹  She made all the nations ²⁷²  drink of the wine of her immoral passion.” ²⁷³ 

14:9 A ²⁷⁴  third angel ²⁷⁵  followed the first two, ²⁷⁶  declaring ²⁷⁷  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 ²⁷⁸  will also drink of the wine of God’s anger ²⁷⁹  that has been mixed undiluted in the cup of his wrath, and he will be tortured with fire and sulfur ²⁸⁰  in front of the holy angels and in front of the Lamb. 14:11 And the smoke from their ²⁸¹  torture will go up ²⁸²  forever and ever, and those who worship the beast and his image will have ²⁸³  no rest day or night, along with ²⁸⁴  anyone who receives the mark of his name.” 14:12 This requires ²⁸⁵  the steadfast endurance ²⁸⁶  of the saints – those who obey ²⁸⁷  God’s commandments and hold to ²⁸⁸  their faith in Jesus. ²⁸⁹ 

14:13 Then ²⁹⁰  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, ²⁹¹  because their deeds will follow them.” ²⁹² 

14:14 Then ²⁹³  I looked, and a white cloud appeared, ²⁹⁴  and seated on the cloud was one like a son of man! ²⁹⁵  He had ²⁹⁶  a golden crown on his head and a sharp sickle in his hand. 14:15 Then ²⁹⁷  another angel came out of the temple, shouting in a loud voice to the one seated on the cloud, “Use ²⁹⁸  your sickle and start to reap, ²⁹⁹  because the time to reap has come, since the earth’s harvest is ripe!” 14:16 So ³⁰⁰  the one seated on the cloud swung his sickle over the earth, and the earth was reaped.

14:17 Then ³⁰¹  another angel came out of the temple in heaven, and he too had a sharp sickle. 14:18 Another ³⁰²  angel, who was in charge of ³⁰³  the fire, came from the altar and called in a loud voice to the angel ³⁰⁴  who had the sharp sickle, “Use ³⁰⁵  your sharp sickle and gather ³⁰⁶  the clusters of grapes ³⁰⁷  off the vine of the earth, ³⁰⁸  because its grapes ³⁰⁹  are now ripe.” ³¹⁰  14:19 So ³¹¹  the angel swung his sickle over the earth and gathered the grapes from the vineyard ³¹²  of the earth and tossed them into the great ³¹³  winepress of the wrath of God. 14:20 Then ³¹⁴  the winepress was stomped ³¹⁵  outside the city, and blood poured out of the winepress up to the height of horses’ bridles ³¹⁶  for a distance of almost two hundred miles. ³¹⁷ 

The Final Plagues

15:1 Then ³¹⁸  I saw another great and astounding sign in heaven: seven angels who have seven final plagues ³¹⁹  (they are final because in them God’s anger is completed).

15:2 Then ³²⁰  I saw something like a sea of glass ³²¹  mixed with fire, and those who had conquered ³²²  the beast and his image and the number of his name. They were standing ³²³  by ³²⁴  the sea of glass, holding harps given to them by God. ³²⁵  15:3 They ³²⁶  sang the song of Moses the servant ³²⁷  of God and the song of the Lamb: ³²⁸ 

“Great and astounding are your deeds,

Lord God, the All-Powerful! ³²⁹ 

Just ³³⁰  and true are your ways,

King over the nations! ³³¹ 

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

and glorify ³³²  your name, because you alone are holy? ³³³ 

All nations ³³⁴  will come and worship before you

for your righteous acts ³³⁵  have been revealed.”

15:5 After ³³⁶  these things I looked, and the temple (the tent ³³⁷  of the testimony) ³³⁸  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 ³³⁹  around their chests. 15:7 Then ³⁴⁰  one of the four living creatures gave the seven angels seven golden bowls filled with the wrath ³⁴¹  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 ³⁴²  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 ³⁴³  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.” ³⁴⁴  16:2 So ³⁴⁵  the first angel ³⁴⁶  went and poured out his bowl on the earth. Then ³⁴⁷  ugly and painful sores ³⁴⁸  appeared on the people ³⁴⁹  who had the mark of the beast and who worshiped his image.

16:3 Next, ³⁵⁰  the second angel ³⁵¹  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 ³⁵²  the third angel ³⁵³  poured out his bowl on the rivers and the springs of water, and they turned into blood. 16:5 Now ³⁵⁴  I heard the angel of the waters saying:

“You are just ³⁵⁵  – the one who is and who was,

the Holy One – because you have passed these judgments, ³⁵⁶ 

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

so ³⁵⁷  you have given them blood to drink. They got what they deserved!” ³⁵⁸ 

16:7 Then ³⁵⁹  I heard the altar reply, ³⁶⁰  “Yes, Lord God, the All-Powerful, ³⁶¹  your judgments are true and just!”

16:8 Then ³⁶²  the fourth angel ³⁶³  poured out his bowl on the sun, and it was permitted to scorch people ³⁶⁴  with fire. 16:9 Thus ³⁶⁵  people ³⁶⁶  were scorched by the terrible heat, ³⁶⁷  yet ³⁶⁸  they blasphemed the name of God, who has ruling authority ³⁶⁹  over these plagues, and they would not repent and give him glory.

16:10 Then ³⁷⁰  the fifth angel ³⁷¹  poured out his bowl on the throne of the beast so that ³⁷²  darkness covered his kingdom, ³⁷³  and people ³⁷⁴  began to bite ³⁷⁵  their tongues because ³⁷⁶  of their pain. 16:11 They blasphemed the God of heaven because of their sufferings ³⁷⁷  and because of their sores, ³⁷⁸  but nevertheless ³⁷⁹  they still refused to repent ³⁸⁰  of their deeds.

16:12 Then ³⁸¹  the sixth angel ³⁸²  poured out his bowl on the great river Euphrates and dried up its water ³⁸³  to prepare the way ³⁸⁴  for the kings from the east. ³⁸⁵  16:13 Then ³⁸⁶  I saw three unclean spirits ³⁸⁷  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 ³⁸⁸  to bring them together for the battle that will take place on the great day of God, the All-Powerful. ³⁸⁹ 

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

Blessed is the one who stays alert and does not lose ³⁹⁰  his clothes so that he will not have to walk around naked and his shameful condition ³⁹¹  be seen.) ³⁹² 

16:16 Now ³⁹³  the spirits ³⁹⁴  gathered the kings and their armies ³⁹⁵  to the place that is called Armageddon ³⁹⁶  in Hebrew.

16:17 Finally ³⁹⁷  the seventh angel ³⁹⁸  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 ³⁹⁹  there were flashes of lightning, roaring, ⁴⁰⁰  and crashes of thunder, and there was a tremendous earthquake – an earthquake unequaled since humanity ⁴⁰¹  has been on the earth, so tremendous was that earthquake. 16:19 The ⁴⁰²  great city was split into three parts and the cities of the nations ⁴⁰³  collapsed. ⁴⁰⁴  So ⁴⁰⁵  Babylon the great was remembered before God, and was given the cup ⁴⁰⁶  filled with the wine made of God’s furious wrath. ⁴⁰⁷  16:20 Every ⁴⁰⁸  island fled away ⁴⁰⁹  and no mountains could be found. ⁴¹⁰  16:21 And gigantic hailstones, weighing about a hundred pounds ⁴¹¹  each, fell from heaven ⁴¹²  on people, ⁴¹³  but they ⁴¹⁴  blasphemed God because of the plague of hail, since it ⁴¹⁵  was so horrendous. ⁴¹⁶ 

The Great Prostitute and the Beast

17:1 Then ⁴¹⁷  one of the seven angels who had the seven bowls came and spoke to me. ⁴¹⁸  “Come,” he said, “I will show you the condemnation and punishment ⁴¹⁹  of the great prostitute who sits on many waters, 17:2 with whom the kings of the earth committed sexual immorality and the earth’s inhabitants got drunk with the wine of her immorality.” ⁴²⁰  17:3 So ⁴²¹  he carried me away in the Spirit ⁴²²  to a wilderness, ⁴²³  and there ⁴²⁴  I saw a woman sitting on a scarlet beast that was full of blasphemous names and had seven heads and ten horns. 17:4 Now ⁴²⁵  the woman was dressed in purple and scarlet clothing, ⁴²⁶  and adorned with gold, ⁴²⁷  precious stones, and pearls. She held ⁴²⁸  in her hand a golden cup filled with detestable things and unclean things from her sexual immorality. ⁴²⁹  17:5 On ⁴³⁰  her forehead was written a name, a mystery: ⁴³¹  “Babylon the Great, the Mother of prostitutes and of the detestable things of the earth.” 17:6 I saw that the woman was drunk with the blood of the saints and the blood of those who testified to Jesus. ⁴³²  I ⁴³³  was greatly astounded ⁴³⁴  when I saw her. 17:7 But ⁴³⁵  the angel said to me, “Why are you astounded? I will interpret ⁴³⁶  for you the mystery of the woman and of the beast with the seven heads and ten horns that carries her. 17:8 The beast you saw was, and is not, but is about to come up from the abyss ⁴³⁷  and then go to destruction. The ⁴³⁸  inhabitants of the earth – all those whose names have not been written in the book of life since the foundation of the world – will be astounded when they see that ⁴³⁹  the beast was, and is not, but is to come. 17:9 (This requires ⁴⁴⁰  a mind that has wisdom.) The seven heads are seven mountains ⁴⁴¹  the woman sits on. They are also seven kings: 17:10 five have fallen; one is, ⁴⁴²  and the other has not yet come, but whenever he does come, he must remain for only a brief time. 17:11 The ⁴⁴³  beast that was, and is not, is himself an eighth king and yet is one of the seven, and is going to destruction. 17:12 The ⁴⁴⁴  ten horns that you saw are ten kings who have not yet received a kingdom, but will receive ruling authority ⁴⁴⁵  as kings with the beast for one hour. 17:13 These kings ⁴⁴⁶  have a single intent, and they will give their power and authority to the beast. 17:14 They will make war with the Lamb, but the Lamb will conquer them, because he is Lord of lords and King of kings, and those accompanying ⁴⁴⁷  the Lamb are the called, chosen, and faithful.”

17:15 Then ⁴⁴⁸  the angel ⁴⁴⁹  said to me, “The waters you saw (where the prostitute is seated) are peoples, multitudes, ⁴⁵⁰  nations, and languages. 17:16 The ⁴⁵¹  ten horns that you saw, and the beast – these will hate the prostitute and make her desolate and naked. They ⁴⁵²  will consume her flesh and burn her up with fire. ⁴⁵³  17:17 For God has put into their minds ⁴⁵⁴  to carry out his purpose ⁴⁵⁵  by making ⁴⁵⁶  a decision ⁴⁵⁷  to give their royal power ⁴⁵⁸  to the beast until the words of God are fulfilled. ⁴⁵⁹  17:18 As for ⁴⁶⁰  the woman you saw, she is the great city that has sovereignty over the kings of the earth.”

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

[9:1]  ² tn Or “from heaven” (the same Greek word means both “heaven” and “sky”).

[9:1]  ³ 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]  ⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:2]  ⁵ tn Grk “the shaft,” but since this would be somewhat redundant in English, the pronoun “it” is used here.

[9:2]  ⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:3]  ⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[9:3]  ⁸ tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”

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

[9:4]  ¹⁰ 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]  ¹¹ tn Grk “men”; but ἄνθρωπος (anqrwpo") is used in a generic sense here of both men and women.

[9:4]  ¹² tn The article τῶν (twn) has been translated as a possessive pronoun here (ExSyn 215).

[9:5]  ¹³ tn Grk “It was not permitted to them”; the referent (the locusts) has been specified in the translation for clarity.

[9:5]  ¹⁴ tn The word “permission” is not in the Greek text, but is implied.

[9:5]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ tn The pronoun “them” is not in the Greek text but is picked up from the previous clause.

[9:5]  ¹⁸ tn Grk “like the torture,” but this is redundant in contemporary English.

[9:5]  ¹⁹ tn Grk “a man”; but ἄνθρωπος (anqrwpo") is used here in an individualized sense without being limited to the male gender.

[9:6]  ²⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:6]  ²¹ tn Grk “men”; but ἄνθρωπος (anqrwpo") is used in a generic sense here of both men and women.

[9:6]  ²² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[9:6]  ²³ 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]  ²⁴ 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]  ²⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:7]  ²⁶ 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]  ²⁷ 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]  ²⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:9]  ²⁹ 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]  ³⁰ tn In the Greek text there is a shift to the present tense here; the previous verbs translated “had” are imperfects.

[9:10]  ³¹ tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”

[9:11]  ³² sn Both the Hebrew Abaddon and the Greek Apollyon mean “Destroyer.”

[9:12]  ³³ tn Grk “behold.” Here ἰδού (idou) has been translated as “but” to indicate the contrast present in the context.

[9:13]  ³⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[9:13]  ³⁵ 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]  ³⁶ tn Grk “having.”

[9:14]  ³⁷ 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]  ³⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[9:15]  ³⁹ tn The Greek article τήν (thn) has been translated with demonstrative force here.

[9:15]  ⁴⁰ 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]  ⁴¹ tn Grk “so that they might kill,” but the English infinitive is an equivalent construction to indicate purpose here.

[9:16]  ⁴² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:16]  ⁴³ tn Grk “twenty thousand of ten thousands.”

[9:17]  ⁴⁴ 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]  ⁴⁵ tn Grk “and those seated on them.”

[9:17]  ⁴⁶ tn Grk “the vision”; the Greek article has been translated as a possessive pronoun (ExSyn 215).

[9:17]  ⁴⁷ tn L&N 79.31 states, “‘fiery red’ (probably with a tinge of yellow or orange).”

[9:17]  ⁴⁸ 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]  ⁴⁹ tn On this term BDAG 446 s.v. θειώδης states, “sulphurous Rv 9:17.”

[9:17]  ⁵⁰ sn The colors of the riders’ breastplates parallel the three plagues of fire, smoke, and sulfur in v. 18.

[9:17]  ⁵¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:17]  ⁵² tn Traditionally, “brimstone.”

[9:18]  ⁵³ 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]  ⁵⁴ tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”

[9:19]  ⁵⁵ tn Grk “is.”

[9:20]  ⁵⁶ tn The word “made” is not in the Greek text but is implied.

[9:20]  ⁵⁷ 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]  ⁵⁸ 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]  ⁵⁹ 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]  ⁶⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[10:1]  ⁶¹ tn Or “clothed.”

[10:1]  ⁶² tn Or “like fiery pillars,” translating πυρός (puros) as an attributive genitive.

[10:2]  ⁶³ 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]  ⁶⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[10:4]  ⁶⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[10:4]  ⁶⁶ tn The words “just then” are not in the Greek text, but are implied.

[10:5]  ⁶⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[10:6]  ⁶⁸ tn On this phrase see BDAG 1092 s.v. χρόνος.

[10:7]  ⁶⁹ tn Grk “But in the days of the voice of the seventh angel.”

[10:7]  ⁷⁰ tn The aorist ἐτελέσθη (etelesqh) has been translated as a proleptic (futuristic) aorist (ExSyn 564 cites this verse as an example).

[10:7]  ⁷¹ 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]  ⁷² tn See the note on the word “servants” in 1:1.

[10:8]  ⁷³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[10:8]  ⁷⁴ tn The participle λαλοῦσαν (lalousan) has been translated as “began to speak.” The use of πάλιν (palin) indicates an ingressive idea.

[10:8]  ⁷⁵ 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]  ⁷⁶ tn Grk “again, saying.” The participle λέγουσαν (legousan) is redundant in contemporary English and has not been translated.

[10:8]  ⁷⁷ tn The perfect passive participle ἠνεῳγμένον (hnewgmenon) is in second attributive position and has been translated as an attributive adjective.

[10:9]  ⁷⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of the instructions given by the voice.

[10:9]  ⁷⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[10:9]  ⁸⁰ 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]  ⁸¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[10:10]  ⁸² tn Here καί (kai) has been translated as “so” to indicate the implied result of the instructions given by the angel.

[10:10]  ⁸³ tn Grk “it was.” The idea of taste is implied.

[10:10]  ⁸⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[10:11]  ⁸⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[10:11]  ⁸⁶ tn The referent of “they” is not clear in the Greek text.

[10:11]  ⁸⁷ 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]  ⁸⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[11:1]  ⁸⁹ tn Grk “a reed” (but these were used for measuring). Cf. Ezek 40:3ff.

[11:1]  ⁹⁰ tn Grk “saying.”

[11:2]  ⁹¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:2]  ⁹² tn On the term αὐλήν (aulhn) BDAG 150 s.v. αὐλή 1 states, “(outer) court of the temple…Rv 11:2.”

[11:2]  ⁹³ tn The precise meaning of the phrase ἔκβαλε ἔξωθεν (ekbale exwqen) is difficult to determine.

[11:2]  ⁹⁴ tn Or “to the nations” (the same Greek word may be translated “Gentiles” or “nations”).

[11:2]  ⁹⁵ sn The holy city appears to be a reference to Jerusalem. See also Luke 21:24.

[11:3]  ⁹⁶ 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]  ⁹⁷ sn This description is parenthetical in nature.

[11:5]  ⁹⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:5]  ⁹⁹ tn This is a collective singular in Greek.

[11:5]  ¹⁰⁰ tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”

[11:5]  ¹⁰¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:6]  ¹⁰² tn Or “authority.”

[11:6]  ¹⁰³ tn Grk “the days.”

[11:6]  ¹⁰⁴ 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]  ¹⁰⁵ tn Or “authority.”

[11:7]  ¹⁰⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:7]  ¹⁰⁷ tn Or “be victorious over”; traditionally, “overcome.”

[11:8]  ¹⁰⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:8]  ¹⁰⁹ tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).

[11:8]  ¹¹⁰ tn Grk “spiritually.”

[11:9]  ¹¹¹ tn The word “every” is not in the Greek text, but is implied by the following list.

[11:9]  ¹¹² 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]  ¹¹³ tn Or “to be buried.”

[11:11]  ¹¹⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:11]  ¹¹⁵ tn Grk “fell upon.”

[11:12]  ¹¹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:12]  ¹¹⁷ 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]  ¹¹⁸ tn Grk “they”; the referent (the two prophets) has been specified in the translation for clarity.

[11:12]  ¹¹⁹ tn The conjunction καί (kai) seems to be introducing a temporal clause contemporaneous in time with the preceding clause.

[11:13]  ¹²⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:13]  ¹²¹ tn Grk “seven thousand names of men.”

[11:14]  ¹²² tn Grk “has passed.”

[11:15]  ¹²³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:15]  ¹²⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[11:16]  ¹²⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:16]  ¹²⁶ 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]  ¹²⁷ tn Grk “saying.”

[11:17]  ¹²⁸ 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]  ¹²⁹ tn The aorist verb ἐβασίλευσας (ebasileusa") has been translated ingressively.

[11:18]  ¹³⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:18]  ¹³¹ tn Or “The Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[11:18]  ¹³² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:18]  ¹³³ tn See the note on the word “servants” in 1:1.

[11:18]  ¹³⁴ tn Grk “who fear.”

[11:18]  ¹³⁵ 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]  ¹³⁶ 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]  ¹³⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence on events within the vision.

[11:19]  ¹³⁸ 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]  ¹³⁹ 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]  ¹⁴⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[12:1]  ¹⁴¹ sn Sun…moon…stars. This imagery is frequently identified with the nation Israel because of Joseph’s dream in Gen 37.

[12:2]  ¹⁴² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[12:2]  ¹⁴³ 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]  ¹⁴⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:3]  ¹⁴⁵ tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.

[12:4]  ¹⁴⁶ tn Here καί (kai) has been translated as “now” to indicate that this remark is virtually parenthetical.

[12:4]  ¹⁴⁷ tn Grk “its”; the referent (the dragon) has been specified in the translation for clarity.

[12:4]  ¹⁴⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:5]  ¹⁴⁹ tn Here καί (kai) has been translated as “so” to indicate the conclusion of the anticipated birth.

[12:5]  ¹⁵⁰ 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]  ¹⁵¹ tn Grk “shepherd.”

[12:5]  ¹⁵² tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[12:5]  ¹⁵³ tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”

[12:5]  ¹⁵⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[12:6]  ¹⁵⁵ tn Grk “and the woman,” which would be somewhat redundant in English.

[12:6]  ¹⁵⁶ tn Or “desert.”

[12:6]  ¹⁵⁷ tn Grk “where she has there a place prepared by God.”

[12:6]  ¹⁵⁸ tn Grk “so they can take care of her.”

[12:7]  ¹⁵⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[12:7]  ¹⁶⁰ 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]  ¹⁶¹ tn Here καί (kai) has been translated as “but” to indicate the implied contrast.

[12:8]  ¹⁶² tn The words “to prevail” are not in the Greek text, but are implied.

[12:8]  ¹⁶³ tn Grk “found.”

[12:8]  ¹⁶⁴ tn Grk “for them”; the referent (the dragon and his angels, v. 7) has been specified in the translation for clarity.

[12:9]  ¹⁶⁵ tn Here καί (kai) has been translated as “so” to indicate the result of the war in heaven.

[12:10]  ¹⁶⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:10]  ¹⁶⁷ tn Or “the right of his Messiah to rule.” See L&N 37.35.

[12:10]  ¹⁶⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[12:10]  ¹⁶⁹ 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]  ¹⁷⁰ tn Or “who accuses them continually.”

[12:11]  ¹⁷¹ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[12:11]  ¹⁷² sn They did not love their lives. See Matt 16:25; Luke 17:33; John 12:25.

[12:12]  ¹⁷³ 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]  ¹⁷⁴ 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]  ¹⁷⁵ tn Here καί (kai) has been translated as “now” because the clause it introduces is clearly resumptive.

[12:13]  ¹⁷⁶ tn Grk “saw.”

[12:14]  ¹⁷⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present here.

[12:14]  ¹⁷⁸ tn Or “desert.”

[12:14]  ¹⁷⁹ tn The word “God” is supplied based on the previous statements made concerning “the place prepared for the woman” in 12:6.

[12:14]  ¹⁸⁰ 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]  ¹⁸¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:15]  ¹⁸² tn Grk “so that he might make her swept away.”

[12:16]  ¹⁸³ tn Here καί (kai) has been translated as “but” to indicate the contrast present here.

[12:16]  ¹⁸⁴ tn Grk “the earth helped the woman.”

[12:16]  ¹⁸⁵ tn Grk “the earth opened its mouth” (a metaphor for the ground splitting open).

[12:17]  ¹⁸⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of the woman’s escape.

[12:17]  ¹⁸⁷ tn Grk “her seed” (an idiom for offspring, children, or descendants).

[12:17]  ¹⁸⁸ tn Or “who obey.”

[12:17]  ¹⁸⁹ tn Grk “and having.”

[12:17]  ¹⁹⁰ 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]  ¹⁹¹ tn Grk “he”; the referent (the dragon) has been specified in the translation for clarity.

[12:17]  ¹⁹² 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]  ¹⁹³ tn Or “sandy beach” (L&N 1.64).

[12:17]  ¹⁹⁴ 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]  ¹⁹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[13:1]  ¹⁹⁶ 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]  ¹⁹⁷ tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.

[13:1]  ¹⁹⁸ 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]  ¹⁹⁹ tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the following description of the beast.

[13:2]  ²⁰⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[13:2]  ²⁰¹ tn Grk “gave it”; the referent (the beast) has been specified in the translation for clarity.

[13:2]  ²⁰² tn For the translation “authority to rule” for ἐξουσία (exousia) see L&N 37.35.

[13:3]  ²⁰³ 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]  ²⁰⁴ 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]  ²⁰⁵ 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]  ²⁰⁶ 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]  ²⁰⁷ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:4]  ²⁰⁸ 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]  ²⁰⁹ 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]  ²¹⁰ tn For the translation “proud words” (Grk “great things” or “important things”) see BDAG 624 s.v. μέγας 4.b.

[13:5]  ²¹¹ tn Grk “to it was granted.”

[13:5]  ²¹² tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:6]  ²¹³ tn Here καί (kai) has been translated as “so” to indicate the implied result of the permission granted to the beast.

[13:6]  ²¹⁴ tn Grk “he” (or “it”); the referent (the beast) has been specified in the translation for clarity.

[13:6]  ²¹⁵ 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]  ²¹⁶ 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]  ²¹⁷ 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]  ²¹⁸ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:7]  ²¹⁹ 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]  ²²⁰ tn Grk “it”; the referent (the beast) has been specified in the translation for clarity.

[13:8]  ²²¹ 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]  ²²² tn Or “slaughtered”; traditionally, “slain.”

[13:10]  ²²³ 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]  ²²⁴ 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]  ²²⁵ tn Or “perseverance.”

[13:11]  ²²⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[13:11]  ²²⁷ sn This second beast is identified in Rev 16:13 as “the false prophet.”

[13:11]  ²²⁸ 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]  ²²⁹ 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]  ²³⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:12]  ²³¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[13:12]  ²³² tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:12]  ²³³ 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]  ²³⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[13:13]  ²³⁵ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both men and women.

[13:14]  ²³⁶ tn Grk “earth, telling.” This is a continuation of the previous sentence in Greek.

[13:15]  ²³⁷ tn Grk “it”; the referent (the second beast) has been specified in the translation for clarity.

[13:15]  ²³⁸ tn Grk “it was given [permitted] to it [the second beast].”

[13:15]  ²³⁹ 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]  ²⁴⁰ tn Grk “of the beast”; the word “first” has been supplied to specify the referent.

[13:16]  ²⁴¹ tn Or “forced”; Grk “makes” (ποιεῖ, poiei).

[13:16]  ²⁴² tn See the note on the word “servants” in 1:1.

[13:17]  ²⁴³ 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]  ²⁴⁴ 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]  ²⁴⁵ tn Grk “except the one who had.”

[13:17]  ²⁴⁶ tn Grk “his name or the number of his name.”

[13:18]  ²⁴⁷ tn Grk “Here is wisdom.”

[13:18]  ²⁴⁸ 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]  ²⁴⁹ 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]  ²⁵⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:1]  ²⁵¹ tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).

[14:2]  ²⁵² 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]  ²⁵³ tn Here καί (kai) has been translated as “now” to indicate the introduction of a new topic.

[14:3]  ²⁵⁴ 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]  ²⁵⁵ tn The aorist passive verb is rendered as a reflexive (“defiled themselves”) by BDAG 657 s.v. μολύνω 2.

[14:5]  ²⁵⁶ tn Grk “in their mouth was not found a lie.”

[14:5]  ²⁵⁷ 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]  ²⁵⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:6]  ²⁵⁹ 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]  ²⁶⁰ 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]  ²⁶¹ tn Grk “having.”

[14:6]  ²⁶² tn Or “an eternal gospel to announce as good news.”

[14:6]  ²⁶³ tn Grk “to those seated on the earth.”

[14:6]  ²⁶⁴ 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]  ²⁶⁵ 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]  ²⁶⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:8]  ²⁶⁷ 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]  ²⁶⁸ tn Grk “And another angel, a second.”

[14:8]  ²⁶⁹ 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]  ²⁷⁰ tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.

[14:8]  ²⁷¹ sn The fall of Babylon the great city is described in detail in Rev 18:2-24.

[14:8]  ²⁷² tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[14:8]  ²⁷³ 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]  ²⁷⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:9]  ²⁷⁵ tn Grk “And another angel, a third.”

[14:9]  ²⁷⁶ tn Grk “followed them.”

[14:9]  ²⁷⁷ tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.

[14:10]  ²⁷⁸ tn Grk “he himself.”

[14:10]  ²⁷⁹ 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]  ²⁸⁰ tn Traditionally, “brimstone.”

[14:11]  ²⁸¹ tn The Greek pronoun is plural here even though the verbs in the previous verse are singular.

[14:11]  ²⁸² 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]  ²⁸³ 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]  ²⁸⁴ tn Grk “and.”

[14:12]  ²⁸⁵ tn Grk “Here is.”

[14:12]  ²⁸⁶ tn Or “the perseverance.”

[14:12]  ²⁸⁷ tn Grk “who keep.”

[14:12]  ²⁸⁸ tn The words “hold to” are implied as a repetition of the participle translated “keep” (οἱ τηροῦντες, Joi throunte").

[14:12]  ²⁸⁹ 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]  ²⁹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:13]  ²⁹¹ tn Or “from their trouble” (L&N 22.7).

[14:13]  ²⁹² tn Grk “their deeds will follow with them.”

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

[14:14]  ²⁹⁴ tn Grk “and behold, a white cloud.”

[14:14]  ²⁹⁵ 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]  ²⁹⁶ tn Grk “like a son of man, having.” In the Greek text this is a continuation of the previous sentence.

[14:15]  ²⁹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[14:15]  ²⁹⁸ tn Grk “Send out.”

[14:15]  ²⁹⁹ tn The aorist θέρισον (qerison) has been translated ingressively.

[14:16]  ³⁰⁰ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.

[14:17]  ³⁰¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:18]  ³⁰² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:18]  ³⁰³ tn Grk “who had authority over.” This appears to be the angel who tended the fire on the altar.

[14:18]  ³⁰⁴ 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]  ³⁰⁵ tn Grk “Send.”

[14:18]  ³⁰⁶ 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]  ³⁰⁷ 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]  ³⁰⁸ tn The genitive τῆς γῆς (ths ghs), taken symbolically, could be considered a genitive of apposition.

[14:18]  ³⁰⁹ 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]  ³¹⁰ tn On the use of ἥκμασαν (hkmasan) BDAG 36 s.v. ἀκμάζω states, “to bloom…of grapes…Rv 14:18.”

[14:19]  ³¹¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.

[14:19]  ³¹² 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]  ³¹³ 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]  ³¹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[14:20]  ³¹⁵ sn The winepress was stomped. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process).

[14:20]  ³¹⁶ 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]  ³¹⁷ 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]  ³¹⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[15:1]  ³¹⁹ tn Grk “seven plagues – the last ones.”

[15:2]  ³²⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[15:2]  ³²¹ sn See Rev 4:6 where the sea of glass was mentioned previously.

[15:2]  ³²² tn Or “had been victorious over”; traditionally, “had overcome.”

[15:2]  ³²³ tn Grk “of his name, standing.” A new sentence was started here in the translation by supplying the words “They were.”

[15:2]  ³²⁴ 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]  ³²⁵ tn Grk “harps of God.” The phrase τοῦ θεοῦ (tou qeou) has been translated as a genitive of agency.

[15:3]  ³²⁶ tn Here καί (kai) has not been translated.

[15:3]  ³²⁷ tn See the note on the word “servants” in 1:1.

[15:3]  ³²⁸ tn Grk “saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[15:3]  ³²⁹ 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]  ³³⁰ tn Or “righteous,” although the context favors justice as the theme.

[15:3]  ³³¹ 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]  ³³² tn Or “and praise.”

[15:4]  ³³³ 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]  ³³⁴ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[15:4]  ³³⁵ 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]  ³³⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[15:5]  ³³⁷ 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]  ³³⁸ 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]  ³³⁹ 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]  ³⁴⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[15:7]  ³⁴¹ tn Or “anger.”

[15:8]  ³⁴² 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]  ³⁴³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[16:1]  ³⁴⁴ tn Or “anger.” Here τοῦ θυμοῦ (tou qumou) has been translated as a genitive of content.

[16:2]  ³⁴⁵ 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]  ³⁴⁶ tn Grk “the first”; the referent (the first angel) has been specified in the translation for clarity.

[16:2]  ³⁴⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:2]  ³⁴⁸ tn Or “ulcerated sores”; the term in the Greek text is singular but is probably best understood as a collective singular.

[16:2]  ³⁴⁹ tn Grk ‘the men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

[16:3]  ³⁵⁰ tn Here καί (kai) has been translated as “next” to indicate the implied sequence of events within the vision.

[16:3]  ³⁵¹ tn Grk “the second”; the referent (the second angel) has been specified in the translation for clarity.

[16:4]  ³⁵² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:4]  ³⁵³ tn Grk “the third”; the referent (the third angel) has been specified in the translation for clarity.

[16:5]  ³⁵⁴ tn Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the remarks that follow.

[16:5]  ³⁵⁵ tn Or “righteous,” although the context favors justice as the theme.

[16:5]  ³⁵⁶ tn Or “because you have judged these things.” The pronoun ταῦτα (tauta) is neuter gender.

[16:6]  ³⁵⁷ 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]  ³⁵⁸ tn Grk “They are worthy”; i.e., of this kind of punishment. By extension, “they got what they deserve.”

[16:7]  ³⁵⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:7]  ³⁶⁰ tn Grk “the altar saying.”

[16:7]  ³⁶¹ 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]  ³⁶² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:8]  ³⁶³ tn Grk “the fourth”; the referent (the fourth angel) has been specified in the translation for clarity.

[16:8]  ³⁶⁴ tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

[16:9]  ³⁶⁵ tn Here καί (kai) has been translated as “thus” to indicate the implied result of the bowl poured on the sun.

[16:9]  ³⁶⁶ tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

[16:9]  ³⁶⁷ 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]  ³⁶⁸ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[16:9]  ³⁶⁹ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[16:10]  ³⁷⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:10]  ³⁷¹ tn Grk “the fifth”; the referent (the fifth angel) has been specified in the translation for clarity.

[16:10]  ³⁷² tn Here καί (kai) has been translated as “so that” to indicate the implied result of the fifth bowl being poured out.

[16:10]  ³⁷³ tn Grk “his kingdom became dark.”

[16:10]  ³⁷⁴ tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

[16:10]  ³⁷⁵ tn On this term BDAG 620 s.v. μασάομαι states, “bite w. acc. τὰς γλώσσας bite their tongues Rv 16:10.”

[16:10]  ³⁷⁶ tn The preposition ἐκ (ek) has been translated here and twice in the following verse with a causal sense.

[16:11]  ³⁷⁷ 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]  ³⁷⁸ tn Or “ulcerated sores” (see 16:2).

[16:11]  ³⁷⁹ tn Grk “and they did not repent.” Here καί (kai) has been translated as “but nevertheless” to express the contrast here.

[16:11]  ³⁸⁰ tn Grk “they did not repent” The addition of “still refused” reflects the hardness of people’s hearts in the context.

[16:12]  ³⁸¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:12]  ³⁸² tn Grk “the sixth”; the referent (the sixth angel) has been specified in the translation for clarity.

[16:12]  ³⁸³ tn Grk “and its water was dried up.” Here the passive construction has been translated as an active one.

[16:12]  ³⁸⁴ tn Grk “in order that the way might be prepared.” Here the passive construction has been translated as an active one.

[16:12]  ³⁸⁵ 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]  ³⁸⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:13]  ³⁸⁷ sn According to the next verse, these three unclean spirits are spirits of demons.

[16:14]  ³⁸⁸ 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]  ³⁸⁹ 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]  ³⁹⁰ 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]  ³⁹¹ 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]  ³⁹² 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]  ³⁹³ 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]  ³⁹⁴ tn Grk “they”; the referent (the demonic spirits, v. 14) has been specified in the translation for clarity.

[16:16]  ³⁹⁵ tn Grk “gathered them”; the referent (the kings and [implied] their armies, v. 14) has been specified in the translation for clarity.

[16:16]  ³⁹⁶ 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]  ³⁹⁷ tn Here καί (kai) has been translated as “finally” to indicate the conclusion of the seven bowl judgments.

[16:17]  ³⁹⁸ tn Grk “the seventh”; the referent (the seventh angel) has been specified in the translation for clarity.

[16:18]  ³⁹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:18]  ⁴⁰⁰ 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]  ⁴⁰¹ tn The singular ἄνθρωπος (anqrwpo") is used generically here to refer to the human race.

[16:19]  ⁴⁰² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[16:19]  ⁴⁰³ tn Or “of the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[16:19]  ⁴⁰⁴ tn Grk “fell.”

[16:19]  ⁴⁰⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of Babylon’s misdeeds (see Rev 14:8).

[16:19]  ⁴⁰⁶ 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]  ⁴⁰⁷ 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]  ⁴⁰⁸ tn Grk “And every.” Here καί (kai) has not been translated because of differences between Greek and English style.

[16:20]  ⁴⁰⁹ tn Or “vanished.”

[16:20]  ⁴¹⁰ 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]  ⁴¹¹ 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]  ⁴¹² 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]  ⁴¹³ 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]  ⁴¹⁴ tn Grk “the men”; for stylistic reasons the pronoun “they” is used here.

[16:21]  ⁴¹⁵ tn Grk “the plague of it.”

[16:21]  ⁴¹⁶ tn Grk “since the plague of it was exceedingly great.”

[17:1]  ⁴¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[17:1]  ⁴¹⁸ tn Grk “with me.” The translation “with me” implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, μετ᾿ ἐμοῦ (met’ emou, “with me”) was translated as “to me.”

[17:1]  ⁴¹⁹ tn Here one Greek term, κρίμα (krima), has been translated by the two English terms “condemnation” and “punishment.” See BDAG 567 s.v. 4.b, “mostly in an unfavorable sense, of the condemnatory verdict and sometimes the subsequent punishment itself 2 Pt 2:3; Jd 4…τὸ κ. τῆς πόρνης the condemnation and punishment of the prostitute Rv 17:1.”

[17:2]  ⁴²⁰ tn This is the same word translated “sexual immorality” earlier in the verse, but here the qualifier “sexual” has not been repeated for stylistic reasons.

[17:3]  ⁴²¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s invitation to witness the fate of the prostitute.

[17:3]  ⁴²² tn Or “in the spirit.” “Spirit” could refer either to the Holy Spirit or the human spirit, but in either case John was in “a state of spiritual exaltation best described as a trance” (R. H. Mounce, Revelation [NICNT], 75).

[17:3]  ⁴²³ tn Or “desert.”

[17:3]  ⁴²⁴ tn The word “there” is not in the Greek text, but is supplied for stylistic reasons.

[17:4]  ⁴²⁵ tn Here καί (kai) has been translated as “now” to indicate the detailed description of the woman, which is somewhat parenthetical in nature.

[17:4]  ⁴²⁶ tn The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors.

[17:4]  ⁴²⁷ tn Grk “gilded with gold” (an instance of semantic reinforcement, see L&N 49.29).

[17:4]  ⁴²⁸ tn Grk “pearls, having in her hand.” Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[17:4]  ⁴²⁹ tc Several mss (including 1611 1854 2053 Ï^K pc) read “sexual immorality on/of the earth” (πορνείας τῆς γῆς, porneia" th" gh") instead of “her sexual immorality.” Other mss (א sy^h** [co]) read “her sexual immorality and the earth’s” (πορνείας αὐτῆς καὶ τῆς γῆς, porneia" aujth" kai th" gh"). The translation is a rendering of πορνείας αὐτῆς, found in {A 1006 2344 al}. It seems that the first reading “sexuality immorality on/of the earth” was a scribal mistake in which letters may have been confused (auths would have been read as thsghs), or was perhaps influenced by the presence of “of the world” (τῆς γῆς) at the end of v. 5. The original wording seems to be “her sexual immorality”; codex א has conflated the two readings.

[17:5]  ⁴³⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:5]  ⁴³¹ tn Some translations consider the word μυστήριον (musthrion, “mystery”) a part of the name written (“Mystery Babylon the Great,” so KJV, NIV), but the gender of both ὄνομα (onoma, “name”) and μυστήριον are neuter, while the gender of “Babylon” is feminine. This strongly suggests that μυστήριον should be understood as an appositive to ὄνομα (“a name, i.e., a mystery”).

[17:6]  ⁴³² tn Or “of the witnesses to Jesus.” Here the genitive ᾿Ιησοῦ (Ihsou) is taken as an objective genitive; Jesus is the object of their testimony.

[17:6]  ⁴³³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:6]  ⁴³⁴ tn Grk “I marveled a great marvel” (an idiom for great astonishment).

[17:7]  ⁴³⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[17:7]  ⁴³⁶ tn Grk “I will tell you,” but since what follows is the angel’s interpretation of the vision, “interpret for you” is the preferred translation here.

[17:8]  ⁴³⁷ tn On this term BDAG 2 s.v. ἄβυσσος 2 states, “netherworld, abyss, esp. the abode of the dead Ro 10:7 (Ps 106:26) and of demons Lk 8:31; dungeon where the devil is kept Rv 20:3; abode of the θηρίον, the Antichrist 11:7; 17:8; of ᾿Αβαδδών (q.v.), the angel of the underworld 9:11…φρέαρ τῆς ἀ. 9:1f; capable of being sealed 9:1; 20:1, 3.”

[17:8]  ⁴³⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:8]  ⁴³⁹ tn Some translations take the ὅτι (Joti) here as causal: “because he was, and is not, but is to come” (so NIV, NRSV), but it is much more likely that the subject of the ὅτι clause has been assimilated into the main clause: “when they see the beast, that he was…” = “when they see that the beast was” (so BDAG 732 s.v. ὅτι 1.f, where Rev 17:8 is listed).

[17:9]  ⁴⁴⁰ tn Grk “Here is the mind that has wisdom.”

[17:9]  ⁴⁴¹ tn It is important to note that the height of “mountains” versus “hills” or other topographical terms is somewhat relative. In terms of Palestinian topography, Mount Tabor (traditionally regarded as the mount of transfiguration) is some 1,800 ft (550 m) above sea level, while the Mount of Olives is only some 100 ft (30 m) higher than Jerusalem.

[17:10]  ⁴⁴² tn That is, one currently reigns.

[17:11]  ⁴⁴³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:12]  ⁴⁴⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:12]  ⁴⁴⁵ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[17:13]  ⁴⁴⁶ tn The word “kings” is not in the Greek text, but has been supplied to clarify the referent.

[17:14]  ⁴⁴⁷ tn See BDAG 636 s.v. μετά A.2.a.α.

[17:15]  ⁴⁴⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[17:15]  ⁴⁴⁹ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[17:15]  ⁴⁵⁰ tn Grk “and multitudes,” but καί (kai) has not been translated here and before the following term since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[17:16]  ⁴⁵¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:16]  ⁴⁵² tn A new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.

[17:16]  ⁴⁵³ tn The final clause could also be turned into an adverbial clause of means: “They will consume her flesh by burning her with fire.”

[17:17]  ⁴⁵⁴ tn Grk “hearts.”

[17:17]  ⁴⁵⁵ tn Or “his intent.”

[17:17]  ⁴⁵⁶ tn The infinitive ποιῆσαι (poihsai) was translated here as giving the logical means by which God’s purpose was carried out.

[17:17]  ⁴⁵⁷ tn On this term BDAG 203 s.v. γνώμη 4 states, “declaration, decision, resolution…of God Rv 17:17.”

[17:17]  ⁴⁵⁸ tn For this translation see BDAG 168 s.v. βασιλεία 1.a, “kingship, royal power, royal rule.”

[17:17]  ⁴⁵⁹ tn Or “completed.”

[17:18]  ⁴⁶⁰ tn Grk “And.” Because this remark is somewhat resumptive in nature, “as for” is used in the translation.