Daniel 7:8
Konteks7:8 “As I was contemplating the horns, another horn – a small one – came up between them, and three of the former horns were torn out by the roots to make room for it. 1 This horn had eyes resembling human eyes and a mouth speaking arrogant 2 things.
Daniel 7:20-25
Konteks7:20 I also wanted to know 3 the meaning of the ten horns on its head, and of that other horn which came up and before which three others fell. This was the horn that had eyes 4 and a mouth speaking arrogant things, whose appearance was more formidable than the others. 5 7:21 While I was watching, that horn began to wage war against the holy ones and was defeating 6 them, 7:22 until the Ancient of Days arrived and judgment was rendered 7 in favor of the holy ones of the Most High. Then the time came for the holy ones to take possession of the kingdom.
7:23 “This is what he told me: 8
‘The fourth beast means that there will be a fourth kingdom on earth
that will differ from all the other kingdoms.
It will devour all the earth
and will trample and crush it.
7:24 The ten horns
mean that ten kings will arise from that kingdom.
Another king will arise after them,
but he will be different from the earlier ones.
He will humiliate 9 three kings.
7:25 He will speak words against the Most High.
He will harass 10 the holy ones of the Most High continually.
His intention 11 will be to change times established by law. 12
They will be delivered into his hand
For a time, times, 13 and half a time.
Daniel 8:8-14
Konteks8:8 The male goat acted even more arrogantly. But no sooner had the large horn become strong than it was broken, and there arose four conspicuous horns 14 in its place, 15 extending toward the four winds of the sky. 16
8:9 From one of them came a small horn. 17 But it grew to be very big, toward the south and the east and toward the beautiful land. 18 8:10 It grew so big it reached the army 19 of heaven, and it brought about the fall of some of the army and some of the stars 20 to the ground, where it trampled them. 8:11 It also acted arrogantly against the Prince of the army, 21 from whom 22 the daily sacrifice was removed and whose sanctuary 23 was thrown down. 8:12 The army was given over, 24 along with the daily sacrifice, in the course of his sinful rebellion. 25 It hurled 26 truth 27 to the ground and enjoyed success. 28
8:13 Then I heard a holy one 29 speaking. Another holy one said to the one who was speaking, “To what period of time does the vision pertain – this vision concerning the daily sacrifice and the destructive act of rebellion and the giving over of both the sanctuary and army to be trampled?” 8:14 He said to me, “To 2,300 evenings and mornings; 30 then the sanctuary will be put right again.” 31
Daniel 11:36--12:1
Konteks11:36 “Then the king 32 will do as he pleases. He will exalt and magnify himself above every deity and he will utter presumptuous things against the God of gods. He will succeed until the time of 33 wrath is completed, for what has been decreed must occur. 34 11:37 He will not respect 35 the gods of his fathers – not even the god loved by women. 36 He will not respect any god; he will elevate himself above them all. 11:38 What he will honor is a god of fortresses – a god his fathers did not acknowledge he will honor with gold, silver, valuable stones, and treasured commodities. 11:39 He will attack 37 mighty fortresses, aided by 38 a foreign deity. To those who recognize him he will grant considerable honor. He will place them in authority over many people, and he will parcel out land for a price. 39
11:40 “At the time of the end the king of the south will attack 40 him. Then the king of the north will storm against him 41 with chariots, horsemen, and a large armada of ships. 42 He 43 will invade lands, passing through them like an overflowing river. 44 11:41 Then he will enter the beautiful land. 45 Many 46 will fall, but these will escape: 47 Edom, Moab, and the Ammonite leadership. 11:42 He will extend his power 48 against other lands; the land of Egypt will not escape. 11:43 He will have control over the hidden stores of gold and silver, as well as all the treasures of Egypt. Libyans and Ethiopians 49 will submit to him. 50 11:44 But reports will trouble him from the east and north, and he will set out in a tremendous rage to destroy and wipe out many. 11:45 He will pitch his royal tents between the seas 51 toward the beautiful holy mountain. But he will come to his end, with no one to help him.
12:1 “At that time Michael,
the great prince who watches over your people, 52
will arise. 53
There will be a time of distress
unlike any other from the nation’s beginning 54
up to that time.
But at that time your own people,
all those whose names are 55 found written in the book,
will escape.
Daniel 12:7
Konteks12:7 Then I heard the man clothed in linen who was over the waters of the river as he raised both his right and left hands to the sky 56 and made an oath by the one who lives forever: “It is for a time, times, and half a time. Then, when the power of the one who shatters 57 the holy people has been exhausted, all these things will be finished.”
Daniel 12:11
Konteks12:11 From the time that the daily sacrifice is removed and the abomination that causes desolation is set in place, 58 there are 1,290 days.
Daniel 12:2
Konteks12:2 Many of those who sleep
in the dusty ground will awake –
some to everlasting life,
and others to shame and everlasting abhorrence. 59
Daniel 2:3-12
Konteks2:3 The king told them, “I have had a dream, 60 and I 61 am anxious to understand the dream.” 2:4 The wise men replied to the king: [What follows is in Aramaic 62 ] “O king, live forever! Tell your servants the dream, and we will disclose its 63 interpretation.” 2:5 The king replied 64 to the wise men, “My decision is firm. 65 If you do not inform me of both the dream and its interpretation, you will be dismembered 66 and your homes reduced to rubble! 2:6 But if you can disclose the dream and its interpretation, you will receive from me gifts, a reward, and considerable honor. So disclose to me the dream and its interpretation!” 2:7 They again replied, “Let the king inform us 67 of the dream; then we will disclose its 68 interpretation.” 2:8 The king replied, “I know for sure that you are attempting to gain time, because you see that my decision is firm. 2:9 If you don’t inform me of the dream, there is only one thing that is going to happen to you. 69 For you have agreed among yourselves to report to me something false and deceitful 70 until such time as things might change. So tell me the dream, and I will have confidence 71 that you can disclose its interpretation.”
2:10 The wise men replied to the king, “There is no man on earth who is able to disclose the king’s secret, 72 for no king, regardless of his position and power, has ever requested such a thing from any magician, astrologer, or wise man. 2:11 What the king is asking is too difficult, and no one exists who can disclose it to the king, except for the gods – but they don’t live among mortals!” 73
2:12 Because of this the king got furiously angry 74 and gave orders to destroy all the wise men of Babylon.
Daniel 2:1
Konteks2:1 In the second year of his 75 reign Nebuchadnezzar had many dreams. 76 His mind 77 was disturbed and he suffered from insomnia. 78
Titus 1:1-3
Konteks1:1 From Paul, 79 a slave 80 of God and apostle of Jesus Christ, to further the faith 81 of God’s chosen ones and the knowledge of the truth that is in keeping with godliness, 1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. 82 1:3 But now in his own time 83 he has made his message evident through the preaching I was entrusted with according to the command of God our Savior.
Wahyu 8:1--17:18
Konteks8:1 Now 84 when the Lamb 85 opened the seventh seal there was silence in heaven for about half an hour. 8:2 Then 86 I saw the seven angels who stand before God, and seven trumpets were given to them. 8:3 Another 87 angel holding 88 a golden censer 89 came and was stationed 90 at the altar. A 91 large amount of incense was given to him to offer up, with the prayers of all the saints, on the golden altar that is before the throne. 8:4 The 92 smoke coming from the incense, 93 along with the prayers of the saints, ascended before God from the angel’s hand. 8:5 Then 94 the angel took the censer, filled it with fire from the altar, and threw it on the earth, and there were crashes of thunder, roaring, 95 flashes of lightning, and an earthquake.
8:6 Now 96 the seven angels holding 97 the seven trumpets prepared to blow them.
8:7 The 98 first angel blew his trumpet, and there was hail and fire mixed with blood, and it was thrown at the earth so that 99 a third of the earth was burned up, a third of the trees were burned up, and all the green grass was burned up.
8:8 Then 100 the second angel blew his trumpet, and something like a great mountain of burning fire was thrown into the sea. A 101 third of the sea became blood, 8:9 and a third of the creatures 102 living in the sea died, and a third of the ships were completely destroyed. 103
8:10 Then 104 the third angel blew his trumpet, and a huge star burning like a torch fell from the sky; 105 it landed 106 on a third of the rivers and on the springs of water. 8:11 (Now 107 the name of the star is 108 Wormwood.) 109 So 110 a third of the waters became wormwood, 111 and many people died from these waters because they were poisoned. 112
8:12 Then 113 the fourth angel blew his trumpet, and a third of the sun was struck, and a third of the moon, and a third of the stars, so that a third of them were darkened. And there was no light for a third of the day 114 and for a third of the night likewise. 8:13 Then 115 I looked, and I heard an 116 eagle 117 flying directly overhead, 118 proclaiming with a loud voice, “Woe! Woe! Woe to those who live on the earth because of the remaining sounds of the trumpets of the three angels who are about to blow them!” 119
9:1 Then 120 the fifth angel blew his trumpet, and I saw a star that had fallen from the sky 121 to the earth, and he was given the key to the shaft of the abyss. 122 9:2 He 123 opened the shaft of the abyss and smoke rose out of it 124 like smoke from a giant furnace. The 125 sun and the air were darkened with smoke from the shaft. 9:3 Then 126 out of the smoke came locusts onto the earth, and they were given power 127 like that of the scorpions of the earth. 9:4 They 128 were told 129 not to damage the grass of the earth, or any green plant or tree, but only those people 130 who did not have the seal of God on their 131 forehead. 9:5 The locusts 132 were not given permission 133 to kill 134 them, but only to torture 135 them 136 for five months, and their torture was like that 137 of a scorpion when it stings a person. 138 9:6 In 139 those days people 140 will seek death, but 141 will not be able to 142 find it; they will long to die, but death will flee from them.
9:7 Now 143 the locusts looked like horses equipped for battle. On 144 their heads were something like crowns similar to gold, 145 and their faces looked like men’s 146 faces. 9:8 They 147 had hair like women’s hair, and their teeth were like lions’ teeth. 9:9 They had breastplates 148 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 149 tails and stingers like scorpions, and their ability 150 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. 151
9:12 The first woe has passed, but 152 two woes are still coming after these things!
9:13 Then 153 the sixth angel blew his trumpet, and I heard a single voice coming from the 154 horns on the golden altar that is before God, 9:14 saying to the sixth angel, the one holding 155 the trumpet, “Set free 156 the four angels who are bound at the great river Euphrates!” 9:15 Then 157 the four angels who had been prepared for this 158 hour, day, 159 month, and year were set free to kill 160 a third of humanity. 9:16 The 161 number of soldiers on horseback was two hundred million; 162 I heard their number. 9:17 Now 163 this is what the horses and their riders 164 looked like in my 165 vision: The riders had breastplates that were fiery red, 166 dark blue, 167 and sulfurous 168 yellow in color. 169 The 170 heads of the horses looked like lions’ heads, and fire, smoke, and sulfur 171 came out of their mouths. 9:18 A third of humanity was killed by these three plagues, that is, 172 by the fire, the smoke, and the sulfur that came out of their mouths. 9:19 For the power 173 of the horses resides 174 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 175 of gold, silver, 176 bronze, stone, and wood – idols that cannot see or hear or walk about. 9:21 Furthermore, 177 they did not repent of their murders, of their magic spells, 178 of their sexual immorality, or of their stealing.
10:1 Then 179 I saw another powerful angel descending from heaven, wrapped 180 in a cloud, with a rainbow above his head; his face was like the sun and his legs were like pillars of fire. 181 10:2 He held 182 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 183 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 184 just then 185 I heard a voice from heaven say, “Seal up what the seven thunders spoke and do not write it down.” 10:5 Then 186 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! 187 10:7 But in the days 188 when the seventh angel is about to blow his trumpet, the mystery of God is completed, 189 just as he has 190 proclaimed to his servants 191 the prophets.” 10:8 Then 192 the voice I had heard from heaven began to speak 193 to me 194 again, 195 “Go and take the open 196 scroll in the hand of the angel who is standing on the sea and on the land.” 10:9 So 197 I went to the angel and asked him to give me the little scroll. He 198 said to me, “Take the scroll 199 and eat it. It 200 will make your stomach bitter, but it will be as sweet as honey in your mouth.” 10:10 So 201 I took the little scroll from the angel’s hand and ate it, and it did taste 202 as sweet as honey in my mouth, but 203 when I had eaten it, my stomach became bitter. 10:11 Then 204 they 205 told me: “You must prophesy again about many peoples, nations, 206 languages, and kings.”
11:1 Then 207 a measuring rod 208 like a staff was given to me, and I was told, 209 “Get up and measure the temple of God, and the altar, and the ones who worship there. 11:2 But 210 do not measure the outer courtyard 211 of the temple; leave it out, 212 because it has been given to the Gentiles, 213 and they will trample on the holy city 214 for forty-two months. 11:3 And I will grant my two witnesses authority 215 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.) 216 11:5 If 217 anyone wants to harm them, fire comes out of their mouths 218 and completely consumes 219 their enemies. If 220 anyone wants to harm them, they must be killed this way. 11:6 These two have the power 221 to close up the sky so that it does not rain during the time 222 they are prophesying. They 223 have power 224 to turn the waters to blood and to strike the earth with every kind of plague whenever they want. 11:7 When 225 they have completed their testimony, the beast that comes up from the abyss will make war on them and conquer 226 them and kill them. 11:8 Their 227 corpses will lie in the street 228 of the great city that is symbolically 229 called Sodom and Egypt, where their Lord was also crucified. 11:9 For three and a half days those from every 230 people, tribe, 231 nation, and language will look at their corpses, because they will not permit them to be placed in a tomb. 232 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 233 after three and a half days a breath of life from God entered them, and they stood on their feet, and tremendous fear seized 234 those who were watching them. 11:12 Then 235 they 236 heard a loud voice from heaven saying to them: “Come up here!” So the two prophets 237 went up to heaven in a cloud while 238 their enemies stared at them. 11:13 Just then 239 a major earthquake took place and a tenth of the city collapsed; seven thousand people 240 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; 241 the third is coming quickly.
11:15 Then 242 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, 243
and he will reign for ever and ever.”
11:16 Then 244 the twenty-four elders who are seated on their thrones before God threw themselves down with their faces to the ground 245 and worshiped God 11:17 with these words: 246
“We give you thanks, Lord God, the All-Powerful, 247
the one who is and who was,
because you have taken your great power
and begun to reign. 248
11:18 The 249 nations 250 were enraged,
but 251 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, 252
the prophets, their reward,
as well as to the saints
and to those who revere 253 your name, both small and great,
and the time has come 254 to destroy those who destroy 255 the earth.”
11:19 Then 256 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, 257 crashes of thunder, an earthquake, and a great hailstorm. 258
12:1 Then 259 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. 260 12:2 She 261 was pregnant and was screaming in labor pains, struggling 262 to give birth. 12:3 Then 263 another sign appeared in heaven: a huge red dragon that had seven heads and ten horns, and on its heads were seven diadem crowns. 264 12:4 Now 265 the dragon’s 266 tail swept away a third of the stars in heaven and hurled them to the earth. Then 267 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 268 the woman gave birth to a son, a male child, 269 who is going to rule 270 over all the nations 271 with an iron rod. 272 Her 273 child was suddenly caught up to God and to his throne, 12:6 and she 274 fled into the wilderness 275 where a place had been prepared for her 276 by God, so she could be taken care of 277 for 1,260 days.
12:7 Then 278 war broke out in heaven: Michael 279 and his angels fought against the dragon, and the dragon and his angels fought back. 12:8 But 280 the dragon was not strong enough to prevail, 281 so there was no longer any place left 282 in heaven for him and his angels. 283 12:9 So 284 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 285 I heard a loud voice in heaven saying,
“The salvation and the power
and the kingdom of our God,
and the ruling authority 286 of his Christ, 287 have now come,
because the accuser of our brothers and sisters, 288
the one who accuses them day and night 289 before our God,
has been thrown down.
12:11 But 290 they overcame him
by the blood of the Lamb
and by the word of their testimony,
and they did not love their lives 291 so much that they were afraid to die.
12:12 Therefore you heavens rejoice, and all who reside in them!
But 292 woe to the earth and the sea
because the devil has come down to you!
He 293 is filled with terrible anger,
for he knows that he only has a little time!”
12:13 Now 294 when the dragon realized 295 that he had been thrown down to the earth, he pursued the woman who had given birth to the male child. 12:14 But 296 the woman was given the two wings of a giant eagle so that she could fly out into the wilderness, 297 to the place God 298 prepared for her, where she is taken care of – away from the presence of the serpent – for a time, times, and half a time. 299 12:15 Then 300 the serpent spouted water like a river out of his mouth after the woman in an attempt to 301 sweep her away by a flood, 12:16 but 302 the earth came to her rescue; 303 the ground opened up 304 and swallowed the river that the dragon had spewed from his mouth. 12:17 So 305 the dragon became enraged at the woman and went away to make war on the rest of her children, 306 those who keep 307 God’s commandments and hold to 308 the testimony about Jesus. 309 (12:18) And the dragon 310 stood 311 on the sand 312 of the seashore. 313
13:1 Then 314 I saw a beast coming up out of the sea. It 315 had ten horns and seven heads, and on its horns were ten diadem crowns, 316 and on its heads a blasphemous name. 317 13:2 Now 318 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 319 dragon gave the beast 320 his power, his throne, and great authority to rule. 321 13:3 One of the beast’s 322 heads appeared to have been killed, 323 but the lethal wound had been healed. 324 And the whole world followed 325 the beast in amazement; 13:4 they worshiped the dragon because he had given ruling authority 326 to the beast, and they worshiped the beast too, saying: “Who is like the beast?” and “Who is able to make war against him?” 327 13:5 The beast 328 was given a mouth speaking proud words 329 and blasphemies, and he was permitted 330 to exercise ruling authority 331 for forty-two months. 13:6 So 332 the beast 333 opened his mouth to blaspheme against God – to blaspheme both his name and his dwelling place, 334 that is, those who dwell in heaven. 13:7 The beast 335 was permitted to go to war against the saints and conquer them. 336 He was given ruling authority 337 over every tribe, people, 338 language, and nation, 13:8 and all those who live on the earth will worship the beast, 339 everyone whose name has not been written since the foundation of the world 340 in the book of life belonging to the Lamb who was killed. 341 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, 342
then by the sword he must be killed.
This 343 requires steadfast endurance 344 and faith from the saints.
13:11 Then 345 I saw another beast 346 coming up from the earth. He 347 had two horns like a lamb, 348 but 349 was speaking like a dragon. 13:12 He 350 exercised all the ruling authority 351 of the first beast on his behalf, 352 and made the earth and those who inhabit it worship the first beast, the one whose lethal wound had been healed. 13:13 He 353 performed momentous signs, even making fire come down from heaven in front of people 354 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 355 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 356 was empowered 357 to give life 358 to the image of the first beast 359 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 360 everyone (small and great, rich and poor, free and slave 361 ) to obtain a mark on their right hand or on their forehead. 13:17 Thus no one was allowed to buy 362 or sell things 363 unless he bore 364 the mark of the beast – that is, his name or his number. 365 13:18 This calls for wisdom: 366 Let the one who has insight calculate the beast’s number, for it is man’s number, 367 and his number is 666. 368
14:1 Then 369 I looked, and here was 370 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 371 coming out of heaven like the sound of many waters and like the sound of loud thunder. Now 372 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 373 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 374 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; 375 they 376 are blameless.
14:6 Then 377 I saw another 378 angel flying directly overhead, 379 and he had 380 an eternal gospel to proclaim 381 to those who live 382 on the earth – to every nation, tribe, 383 language, and people. 14:7 He declared 384 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 385 second 386 angel 387 followed the first, 388 declaring: 389 “Fallen, fallen is Babylon the great city! 390 She made all the nations 391 drink of the wine of her immoral passion.” 392
14:9 A 393 third angel 394 followed the first two, 395 declaring 396 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 397 will also drink of the wine of God’s anger 398 that has been mixed undiluted in the cup of his wrath, and he will be tortured with fire and sulfur 399 in front of the holy angels and in front of the Lamb. 14:11 And the smoke from their 400 torture will go up 401 forever and ever, and those who worship the beast and his image will have 402 no rest day or night, along with 403 anyone who receives the mark of his name.” 14:12 This requires 404 the steadfast endurance 405 of the saints – those who obey 406 God’s commandments and hold to 407 their faith in Jesus. 408
14:13 Then 409 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, 410 because their deeds will follow them.” 411
14:14 Then 412 I looked, and a white cloud appeared, 413 and seated on the cloud was one like a son of man! 414 He had 415 a golden crown on his head and a sharp sickle in his hand. 14:15 Then 416 another angel came out of the temple, shouting in a loud voice to the one seated on the cloud, “Use 417 your sickle and start to reap, 418 because the time to reap has come, since the earth’s harvest is ripe!” 14:16 So 419 the one seated on the cloud swung his sickle over the earth, and the earth was reaped.
14:17 Then 420 another angel came out of the temple in heaven, and he too had a sharp sickle. 14:18 Another 421 angel, who was in charge of 422 the fire, came from the altar and called in a loud voice to the angel 423 who had the sharp sickle, “Use 424 your sharp sickle and gather 425 the clusters of grapes 426 off the vine of the earth, 427 because its grapes 428 are now ripe.” 429 14:19 So 430 the angel swung his sickle over the earth and gathered the grapes from the vineyard 431 of the earth and tossed them into the great 432 winepress of the wrath of God. 14:20 Then 433 the winepress was stomped 434 outside the city, and blood poured out of the winepress up to the height of horses’ bridles 435 for a distance of almost two hundred miles. 436
15:1 Then 437 I saw another great and astounding sign in heaven: seven angels who have seven final plagues 438 (they are final because in them God’s anger is completed).
15:2 Then 439 I saw something like a sea of glass 440 mixed with fire, and those who had conquered 441 the beast and his image and the number of his name. They were standing 442 by 443 the sea of glass, holding harps given to them by God. 444 15:3 They 445 sang the song of Moses the servant 446 of God and the song of the Lamb: 447
“Great and astounding are your deeds,
Lord God, the All-Powerful! 448
Just 449 and true are your ways,
King over the nations! 450
15:4 Who will not fear you, O Lord,
and glorify 451 your name, because you alone are holy? 452
All nations 453 will come and worship before you
for your righteous acts 454 have been revealed.”
15:5 After 455 these things I looked, and the temple (the tent 456 of the testimony) 457 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 458 around their chests. 15:7 Then 459 one of the four living creatures gave the seven angels seven golden bowls filled with the wrath 460 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 461 no one could enter the temple until the seven plagues from the seven angels were completed.
16:1 Then 462 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.” 463 16:2 So 464 the first angel 465 went and poured out his bowl on the earth. Then 466 ugly and painful sores 467 appeared on the people 468 who had the mark of the beast and who worshiped his image.
16:3 Next, 469 the second angel 470 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 471 the third angel 472 poured out his bowl on the rivers and the springs of water, and they turned into blood. 16:5 Now 473 I heard the angel of the waters saying:
“You are just 474 – the one who is and who was,
the Holy One – because you have passed these judgments, 475
16:6 because they poured out the blood of your saints and prophets,
so 476 you have given them blood to drink. They got what they deserved!” 477
16:7 Then 478 I heard the altar reply, 479 “Yes, Lord God, the All-Powerful, 480 your judgments are true and just!”
16:8 Then 481 the fourth angel 482 poured out his bowl on the sun, and it was permitted to scorch people 483 with fire. 16:9 Thus 484 people 485 were scorched by the terrible heat, 486 yet 487 they blasphemed the name of God, who has ruling authority 488 over these plagues, and they would not repent and give him glory.
16:10 Then 489 the fifth angel 490 poured out his bowl on the throne of the beast so that 491 darkness covered his kingdom, 492 and people 493 began to bite 494 their tongues because 495 of their pain. 16:11 They blasphemed the God of heaven because of their sufferings 496 and because of their sores, 497 but nevertheless 498 they still refused to repent 499 of their deeds.
16:12 Then 500 the sixth angel 501 poured out his bowl on the great river Euphrates and dried up its water 502 to prepare the way 503 for the kings from the east. 504 16:13 Then 505 I saw three unclean spirits 506 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 507 to bring them together for the battle that will take place on the great day of God, the All-Powerful. 508
16:15 (Look! I will come like a thief!
Blessed is the one who stays alert and does not lose 509 his clothes so that he will not have to walk around naked and his shameful condition 510 be seen.) 511
16:16 Now 512 the spirits 513 gathered the kings and their armies 514 to the place that is called Armageddon 515 in Hebrew.
16:17 Finally 516 the seventh angel 517 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 518 there were flashes of lightning, roaring, 519 and crashes of thunder, and there was a tremendous earthquake – an earthquake unequaled since humanity 520 has been on the earth, so tremendous was that earthquake. 16:19 The 521 great city was split into three parts and the cities of the nations 522 collapsed. 523 So 524 Babylon the great was remembered before God, and was given the cup 525 filled with the wine made of God’s furious wrath. 526 16:20 Every 527 island fled away 528 and no mountains could be found. 529 16:21 And gigantic hailstones, weighing about a hundred pounds 530 each, fell from heaven 531 on people, 532 but they 533 blasphemed God because of the plague of hail, since it 534 was so horrendous. 535
17:1 Then 536 one of the seven angels who had the seven bowls came and spoke to me. 537 “Come,” he said, “I will show you the condemnation and punishment 538 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.” 539 17:3 So 540 he carried me away in the Spirit 541 to a wilderness, 542 and there 543 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 544 the woman was dressed in purple and scarlet clothing, 545 and adorned with gold, 546 precious stones, and pearls. She held 547 in her hand a golden cup filled with detestable things and unclean things from her sexual immorality. 548 17:5 On 549 her forehead was written a name, a mystery: 550 “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. 551 I 552 was greatly astounded 553 when I saw her. 17:7 But 554 the angel said to me, “Why are you astounded? I will interpret 555 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 556 and then go to destruction. The 557 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 558 the beast was, and is not, but is to come. 17:9 (This requires 559 a mind that has wisdom.) The seven heads are seven mountains 560 the woman sits on. They are also seven kings: 17:10 five have fallen; one is, 561 and the other has not yet come, but whenever he does come, he must remain for only a brief time. 17:11 The 562 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 563 ten horns that you saw are ten kings who have not yet received a kingdom, but will receive ruling authority 564 as kings with the beast for one hour. 17:13 These kings 565 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 566 the Lamb are the called, chosen, and faithful.”
17:15 Then 567 the angel 568 said to me, “The waters you saw (where the prostitute is seated) are peoples, multitudes, 569 nations, and languages. 17:16 The 570 ten horns that you saw, and the beast – these will hate the prostitute and make her desolate and naked. They 571 will consume her flesh and burn her up with fire. 572 17:17 For God has put into their minds 573 to carry out his purpose 574 by making 575 a decision 576 to give their royal power 577 to the beast until the words of God are fulfilled. 578 17:18 As for 579 the woman you saw, she is the great city that has sovereignty over the kings of the earth.”
[7:8] 1 tn Aram “were uprooted from before it.”
[7:8] 2 tn Aram “great.” So also in vv. 11, 20.
[7:20] 3 tn The words “I also wanted to know” are added in the translation for stylistic reasons.
[7:20] 4 tc The conjunction in the MT before “eyes” is odd. The ancient versions do not seem to presuppose it.
[7:20] 5 tn Aram “greater than its companions.”
[7:21] 6 tn Aram “prevailing against” (KJV and ASV both similar); NASB “overpowering them”; TEV “conquered them.”
[7:22] 7 tc In the LXX, Syriac, and Vulgate the verb is active, understanding “judgment” to be the object rather than the subject of the verb (i.e., “the Ancient of Days rendered judgment”). This presupposes a different vocalization of the verb ( יְהַב [yÿhav] rather than the MT יְהִב [yÿhiv]).
[7:23] 8 tn Aram “thus he said.”
[7:24] 9 tn Or “subjugate”; KJV, NASB, NIV “subdue”; ASV, NRSV “put down.”
[7:25] 10 tn Aram “wear out” (so KJV, ASV, NRSV); NASB, NLT “wear down.” The word is a hapax legomenon in biblical Aramaic, but in biblical Hebrew it especially refers to wearing out such things as garments. Here it is translated “harass…continually.”
[7:25] 11 tn Aram “he will think.”
[7:25] 12 tn Aram “times and law.” The present translation is based on the understanding that the expression is a hendiadys.
[7:25] 13 sn Although the word times is vocalized in the MT as a plural, it probably should be regarded as a dual. The Masoretes may have been influenced here by the fact that in late Aramaic (and Syriac) the dual forms fall out of use. The meaning would thus be three and a half “times.”
[8:8] 14 tn The word “horns” is not in the Hebrew text, but is implied.
[8:8] 15 sn The four conspicuous horns refer to Alexander’s successors. After his death, Alexander’s empire was divided up among four of his generals: Cassander, who took Macedonia and Greece; Lysimachus, who took Thrace and parts of Asia Minor; Seleucus, who took Syria and territory to its east; and Ptolemy, who took control of Egypt.
[8:8] 16 tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
[8:9] 17 sn This small horn is Antiochus IV Epiphanes, who controlled the Seleucid kingdom from ca. 175-164
[8:9] 18 sn The expression the beautiful land (Heb. הַצֶּבִי [hatsÿvi] = “the beauty”) is a cryptic reference to the land of Israel. Cf. 11:16, 41, where it is preceded by the word אֶרֶץ (’erets, “land”).
[8:10] 19 tn Traditionally, “host.” The term refers to God’s heavenly angelic assembly, which he sometimes leads into battle as an army.
[8:10] 20 sn In prescientific Israelite thinking the stars were associated with the angelic members of God’s heavenly assembly. See Judg 5:20; Job 38:7; Isa 40:26. In west Semitic mythology the stars were members of the high god’s divine assembly (see Isa 14:13).
[8:11] 21 sn The prince of the army may refer to God (cf. “whose sanctuary” later in the verse) or to the angel Michael (cf. 12:1).
[8:11] 22 tn Or perhaps “and by him,” referring to Antiochus rather than to God.
[8:11] 23 sn Here the sanctuary is a reference to the temple of God in Jerusalem.
[8:12] 24 tc The present translation reads וּצְבָאָהּ נִתַּן (utsÿva’ah nittan) for the MT וְצָבָא תִּנָּתֵן (vÿtsava’ tinnaten). The context suggests a perfect rather than an imperfect verb.
[8:12] 25 tn Heb “in (the course of) rebellion.” The meaning of the phrase is difficult to determine. It could mean “due to rebellion,” referring to the failures of the Jews, but this is not likely since it is not a point made elsewhere in the book. The phrase more probably refers to the rebellion against God and the atrocities against the Jews epitomized by Antiochus.
[8:12] 26 tc Two medieval Hebrew
[8:12] 27 sn Truth here probably refers to the Torah. According to 1 Macc 1:56, Antiochus initiated destruction of the sacred books of the Jews.
[8:12] 28 tn Heb “it acted and prospered.”
[8:13] 29 sn The holy one referred to here is presumably an angel. Cf. 4:13[10], 23 [20].
[8:14] 30 sn The language of evenings and mornings is reminiscent of the creation account in Genesis 1. Since “evening and morning” is the equivalent of a day, the reference here would be to 2,300 days. However, some interpreters understand the reference to be to the evening sacrifice and the morning sacrifice, in which case the reference would be to only 1,150 days. Either way, the event that marked the commencement of this period is unclear. The event that marked the conclusion of the period is the rededication of the temple in Jerusalem following the atrocious and sacrilegious acts that Antiochus implemented. This took place on December 25, 165
[8:14] 31 tn Heb “will be vindicated” or “will be justified.” This is the only occurrence of this verb in the Niphal in the OT. English versions interpret it as “cleansed” (KJV, ASV), “restored” (NASB, TEV, NLT), or “reconsecrated” (NIV).
[11:36] 32 sn The identity of this king is problematic. If vv. 36-45 continue the description of Antiochus Epiphanes, the account must be viewed as erroneous, since the details do not match what is known of Antiochus’ latter days. Most modern scholars take this view, concluding that this section was written just shortly before the death of Antiochus and that the writer erred on several key points as he tried to predict what would follow the events of his own day. Conservative scholars, however, usually understand the reference to shift at this point to an eschatological figure, viz., the Antichrist. The chronological gap that this would presuppose to be in the narrative is not necessarily a problem, since by all accounts there are many chronological gaps throughout the chapter, as the historical figures intended by such expressions as “king of the north” and “king of the south” repeatedly shift.
[11:36] 33 tn The words “the time of” are added in the translation for clarification.
[11:36] 34 tn Heb “has been done.” The Hebrew verb used here is the perfect of certitude, emphasizing the certainty of fulfillment.
[11:37] 36 tn Heb “[the one] desired by women.” The referent has been specified in the translation for clarity.
[11:39] 37 tn Heb “act against.”
[11:39] 39 tn Or perhaps “for a reward.”
[11:40] 40 tn Heb “engage in thrusting.”
[11:40] 41 tn The referent of the pronoun is most likely the king of the south, in which case the text describes the king of the north countering the attack of the king of the south.
[11:40] 42 tn Heb “many ships.”
[11:40] 43 tn This most likely refers to the king of the north who, in response to the aggression of the king of the south, launches an invasion of the southern regions.
[11:40] 44 tn Heb “and will overflow and pass over.”
[11:41] 45 sn The beautiful land is a cryptic reference to the land of Israel.
[11:41] 46 tn This can be understood as “many people” (cf. NRSV) or “many countries” (cf. NASB, NIV, NLT).
[11:41] 47 tn Heb “be delivered from his hand.”
[11:43] 49 tn Or “Nubians” (NIV, NCV); Heb “Cushites.”
[11:43] 50 tn Heb “Libyans and Cushites [will be] at his footsteps.”
[11:45] 51 sn Presumably seas refers to the Mediterranean Sea and the Dead Sea.
[12:1] 52 tn Heb “stands over the sons of your people.”
[12:1] 53 tn Heb “will stand up.”
[12:1] 54 tn Or “from the beginning of a nation.”
[12:1] 55 tn The words “whose names are” are added in the translation for stylistic reasons and for clarification.
[12:7] 56 tn Or “to the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
[12:7] 57 tc The present translation reads יַד־נֹפֵץ (yad-nofets, “hand of one who shatters”) rather than the MT נַפֵּץ־יַד (nappets-yad, “to shatter the hand”).
[12:2] 59 sn This verse is the only undisputed reference to a literal resurrection found in the Hebrew Bible.
[2:3] 60 tn Heb “I have dreamed a dream” (so KJV, ASV).
[2:4] 62 sn Contrary to common belief, the point here is not that the wise men (Chaldeans) replied to the king in the Aramaic language, or that this language was uniquely the language of the Chaldeans. It was this view that led in the past to Aramaic being referred to as “Chaldee.” Aramaic was used as a lingua franca during this period; its origins and usage were not restricted to the Babylonians. Rather, this phrase is better understood as an editorial note (cf. NAB) marking the fact that from 2:4b through 7:28 the language of the book shifts from Hebrew to Aramaic. In 8:1, and for the remainder of the book, the language returns to Hebrew. Various views have been advanced to account for this change of language, most of which are unconvincing. Most likely the change in language is a reflection of stages in the transmission history of the book of Daniel.
[2:5] 64 tn Aram “answered and said,” a common idiom to indicate a reply, but redundant in contemporary English.
[2:5] 65 tn It seems clear from what follows that Nebuchadnezzar clearly recalls the content of the dream, although obviously he does not know what to make of it. By not divulging the dream itself to the would-be interpreters, he intends to find out whether they are simply leading him on. If they can tell him the dream’s content, which he is able to verify, he then can have confidence in their interpretation, which is what eludes him. The translation “the matter is gone from me” (cf. KJV, ASV), suggesting that the king had simply forgotten the dream, is incorrect. The Aramaic word used here (אַזְדָּא, ’azda’) is probably of Persian origin; it occurs in the OT only here and in v. 8. There are two main possibilities for the meaning of the word: “the matter is promulgated by me” (see KBL 1048 s.v.) and therefore “publicly known” (cf. NRSV; F. Rosenthal, Grammar, 62-63, §189), or “the matter is irrevocable” (cf. NAB, NIV, TEV, CEV, NLT; HALOT 1808 s.v. אזד; cf. also BDB 1079 s.v.). The present translation reflects this latter option. See further E. Vogt, Lexicon linguae aramaicae, 3.
[2:5] 66 tn Aram “made limbs.” Cf. 3:29.
[2:7] 67 tn Aram “his servants.”
[2:9] 69 tn Aram “one is your law,” i.e., only one thing is applicable to you.
[2:9] 70 tn Aram “a lying and corrupt word.”
[2:9] 71 tn Aram “I will know.”
[2:10] 72 tn Aram “matter, thing.”
[2:11] 73 tn Aram “whose dwelling is not with flesh.”
[2:12] 74 tn Aram “was angry and very furious.” The expression is a hendiadys (two words or phrases expressing a single idea).
[2:1] 75 tn Heb “Nebuchadnezzar’s.” The possessive pronoun is substituted in the translation for stylistic reasons.
[2:1] 76 tn Heb “dreamed dreams.” The plural is used here and in v. 2, but the singular in v. 3. The plural “dreams” has been variously explained. Some interpreters take the plural as denoting an indefinite singular (so GKC 400 §124.o). But it may be that it is describing a stream of related dreams, or a dream state. In the latter case, one might translate: “Nebuchadnezzar was in a trance.” See further, J. A. Montgomery, Daniel (ICC), 142.
[2:1] 78 tn Heb “his sleep left (?) him.” The use of the verb הָיָה (hayah, “to be”) here is unusual. The context suggests a meaning such as “to be finished” or “gone.” Cf. Dan 8:27. Some scholars emend the verb to read נָדְדָה (nadÿdah, “fled”); cf. Dan 6:19. See further, DCH 2:540 s.v. היה I Ni.3; HALOT 244 s.v. היה nif; BDB 227-28 s.v. הָיָה Niph.2.
[1:1] 79 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:1] 80 tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
[1:1] sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”
[1:1] 81 tn Grk “for the faith,” possibly, “in accordance with the faith.”
[1:2] 82 tn Grk “before eternal ages.”
[1:3] 83 tn The Greek text emphasizes the contrast between vv. 2b and 3a: God promised this long ago but now has revealed it in his own time.
[8:1] 84 tn Here καί (kai) has been translated as “now” to indicate the resumption of the topic of the seals.
[8:1] 85 tn Grk “he”; the referent (the Lamb) has been specified in the translation for clarity.
[8:2] 86 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[8:3] 87 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[8:3] 89 sn A golden censer was a bowl in which incense was burned. The imagery suggests the OT role of the priest.
[8:3] 90 tn The verb “to station” was used to translate ἑστάθη (Jestaqh) because it connotes the idea of purposeful arrangement in English, which seems to be the idea in the Greek.
[8:3] 91 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.
[8:4] 92 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[8:4] 93 tn The expression τῶν θυμιαμάτων (twn qumiamatwn) is taken as a “genitive of producer,” i.e., the noun in the genitive produces the head noun.
[8:5] 94 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[8:5] 95 tn Or “sounds,” “voices.” It is not entirely clear what this refers to. BDAG 1071 s.v. φωνή 1 states, “In Rv we have ἀστραπαὶ καὶ φωναὶ καὶ βρονταί (cp. Ex 19:16) 4:5; 8:5; 11:19; 16:18 (are certain other sounds in nature thought of here in addition to thunder, as e.g. the roar of the storm?…).”
[8:6] 96 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[8:7] 98 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[8:7] 99 tn Here καί (kai) has been translated as “so that” because what follows has the logical force of a result clause.
[8:8] 100 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[8:8] 101 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[8:9] 102 tn Or “a third of the living creatures in the sea”; Grk “the third of the creatures which were in the sea, the ones having life.”
[8:9] 103 tn On the term translated “completely destroyed,” L&N 20.40 states, “to cause the complete destruction of someone or something – ‘to destroy utterly.’ τὸ τρίτον τῶν πλοίων διεφθάρησαν ‘a third of the ships were completely destroyed’ Re 8:9.”
[8:10] 104 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[8:10] 105 tn Or “from heaven” (the same Greek word means both “heaven” and “sky”).
[8:11] 107 tn Here καί (kai) has been translated as “now” in keeping with the parenthetical nature of this remark.
[8:11] 108 tn Grk “is called,” but this is somewhat redundant in contemporary English.
[8:11] 109 sn Wormwood refers to a particularly bitter herb with medicinal value. According to L&N 3.21, “The English term wormwood is derived from the use of the plant as a medicine to kill intestinal worms.” This remark about the star’s name is parenthetical in nature.
[8:11] 110 tn Here καί (kai) has been translated as “so” to indicate the implied result of the star falling on the waters.
[8:11] 111 tn That is, terribly bitter (see the note on “Wormwood” earlier in this verse).
[8:11] 112 tn Grk “and many of the men died from these waters because they were bitter.”
[8:12] 113 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[8:12] 114 tn Grk “the day did not shine [with respect to] the third of it.”
[8:13] 115 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[8:13] 116 tn Grk “one eagle.”
[8:13] 117 tc ÏA reads “angel” (ἀγγέλου, angelou) instead of “eagle” (ἀετοῦ, aetou), a reading strongly supported by {א A 046 ÏK and several versions}. On external grounds, ἀετοῦ is clearly the superior reading. ἀγγέλου could have arisen inadvertently due to similarities in spelling or sound between ἀετοῦ and ἀγγέλου. It may also have been intentional in order to bring this statement in line with 14:6 where an angel is mentioned as the one flying in midair. This seems a more likely reason, strengthened by the facts that the book only mentions eagles two other times (4:7; 12:14). Further, the immediate as well as broad context is replete with references to angels.
[8:13] 118 tn Concerning the word μεσουράνημα (mesouranhma), L&N 1.10 states, “a point or region of the sky directly above the earth – ‘high in the sky, midpoint in the sky, directly overhead, straight above in the sky.’ εἶδον, καὶ ἤκουσα ἑνὸς ἁετοῦ πετομένου ἐν μεσουρανήματι ‘I looked, and I heard an eagle that was flying overhead in the sky’ Re 8:13.”
[8:13] 119 tn Grk “about to sound their trumpets,” but this is redundant in English.
[9:1] 120 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[9:1] 121 tn Or “from heaven” (the same Greek word means both “heaven” and “sky”).
[9:1] 122 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] 123 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:2] 124 tn Grk “the shaft,” but since this would be somewhat redundant in English, the pronoun “it” is used here.
[9:2] 125 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:3] 126 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[9:3] 127 tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”
[9:4] 128 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:4] 129 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] 130 tn Grk “men”; but ἄνθρωπος (anqrwpo") is used in a generic sense here of both men and women.
[9:4] 131 tn The article τῶν (twn) has been translated as a possessive pronoun here (ExSyn 215).
[9:5] 132 tn Grk “It was not permitted to them”; the referent (the locusts) has been specified in the translation for clarity.
[9:5] 133 tn The word “permission” is not in the Greek text, but is implied.
[9:5] 134 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] 135 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] 136 tn The pronoun “them” is not in the Greek text but is picked up from the previous clause.
[9:5] 137 tn Grk “like the torture,” but this is redundant in contemporary English.
[9:5] 138 tn Grk “a man”; but ἄνθρωπος (anqrwpo") is used here in an individualized sense without being limited to the male gender.
[9:6] 139 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:6] 140 tn Grk “men”; but ἄνθρωπος (anqrwpo") is used in a generic sense here of both men and women.
[9:6] 141 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[9:6] 142 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] 143 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] 144 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:7] 145 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] 146 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] 147 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:9] 148 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] 149 tn In the Greek text there is a shift to the present tense here; the previous verbs translated “had” are imperfects.
[9:10] 150 tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”
[9:11] 151 sn Both the Hebrew Abaddon and the Greek Apollyon mean “Destroyer.”
[9:12] 152 tn Grk “behold.” Here ἰδού (idou) has been translated as “but” to indicate the contrast present in the context.
[9:13] 153 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[9:13] 154 tc ‡ Several key
[9:14] 156 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] 157 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[9:15] 158 tn The Greek article τήν (thn) has been translated with demonstrative force here.
[9:15] 159 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] 160 tn Grk “so that they might kill,” but the English infinitive is an equivalent construction to indicate purpose here.
[9:16] 161 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:16] 162 tn Grk “twenty thousand of ten thousands.”
[9:17] 163 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] 164 tn Grk “and those seated on them.”
[9:17] 165 tn Grk “the vision”; the Greek article has been translated as a possessive pronoun (ExSyn 215).
[9:17] 166 tn L&N 79.31 states, “‘fiery red’ (probably with a tinge of yellow or orange).”
[9:17] 167 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] 168 tn On this term BDAG 446 s.v. θειώδης states, “sulphurous Rv 9:17.”
[9:17] 169 sn The colors of the riders’ breastplates parallel the three plagues of fire, smoke, and sulfur in v. 18.
[9:17] 170 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:17] 171 tn Traditionally, “brimstone.”
[9:18] 172 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] 173 tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”
[9:20] 175 tn The word “made” is not in the Greek text but is implied.
[9:20] 176 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] 177 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] 178 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] 179 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[10:1] 181 tn Or “like fiery pillars,” translating πυρός (puros) as an attributive genitive.
[10:2] 182 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] 183 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[10:4] 184 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[10:4] 185 tn The words “just then” are not in the Greek text, but are implied.
[10:5] 186 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[10:6] 187 tn On this phrase see BDAG 1092 s.v. χρόνος.
[10:7] 188 tn Grk “But in the days of the voice of the seventh angel.”
[10:7] 189 tn The aorist ἐτελέσθη (etelesqh) has been translated as a proleptic (futuristic) aorist (ExSyn 564 cites this verse as an example).
[10:7] 190 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] 191 tn See the note on the word “servants” in 1:1.
[10:8] 192 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[10:8] 193 tn The participle λαλοῦσαν (lalousan) has been translated as “began to speak.” The use of πάλιν (palin) indicates an ingressive idea.
[10:8] 194 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] 195 tn Grk “again, saying.” The participle λέγουσαν (legousan) is redundant in contemporary English and has not been translated.
[10:8] 196 tn The perfect passive participle ἠνεῳγμένον (hnewgmenon) is in second attributive position and has been translated as an attributive adjective.
[10:9] 197 tn Here καί (kai) has been translated as “so” to indicate the implied result of the instructions given by the voice.
[10:9] 198 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[10:9] 199 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] 200 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[10:10] 201 tn Here καί (kai) has been translated as “so” to indicate the implied result of the instructions given by the angel.
[10:10] 202 tn Grk “it was.” The idea of taste is implied.
[10:10] 203 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[10:11] 204 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[10:11] 205 tn The referent of “they” is not clear in the Greek text.
[10:11] 206 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] 207 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[11:1] 208 tn Grk “a reed” (but these were used for measuring). Cf. Ezek 40:3ff.
[11:2] 210 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[11:2] 211 tn On the term αὐλήν (aulhn) BDAG 150 s.v. αὐλή 1 states, “(outer) court of the temple…Rv 11:2.”
[11:2] 212 tn The precise meaning of the phrase ἔκβαλε ἔξωθεν (ekbale exwqen) is difficult to determine.
[11:2] 213 tn Or “to the nations” (the same Greek word may be translated “Gentiles” or “nations”).
[11:2] 214 sn The holy city appears to be a reference to Jerusalem. See also Luke 21:24.
[11:3] 215 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] 216 sn This description is parenthetical in nature.
[11:5] 217 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:5] 218 tn This is a collective singular in Greek.
[11:5] 219 tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”
[11:5] 220 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:6] 223 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.
[11:7] 225 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:7] 226 tn Or “be victorious over”; traditionally, “overcome.”
[11:8] 227 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:8] 228 tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).
[11:8] 229 tn Grk “spiritually.”
[11:9] 230 tn The word “every” is not in the Greek text, but is implied by the following list.
[11:9] 231 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] 232 tn Or “to be buried.”
[11:11] 233 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[11:11] 234 tn Grk “fell upon.”
[11:12] 235 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[11:12] 236 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] 237 tn Grk “they”; the referent (the two prophets) has been specified in the translation for clarity.
[11:12] 238 tn The conjunction καί (kai) seems to be introducing a temporal clause contemporaneous in time with the preceding clause.
[11:13] 239 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:13] 240 tn Grk “seven thousand names of men.”
[11:14] 241 tn Grk “has passed.”
[11:15] 242 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[11:15] 243 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[11:16] 244 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[11:16] 245 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] 247 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] 248 tn The aorist verb ἐβασίλευσας (ebasileusa") has been translated ingressively.
[11:18] 249 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:18] 250 tn Or “The Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[11:18] 251 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[11:18] 252 tn See the note on the word “servants” in 1:1.
[11:18] 253 tn Grk “who fear.”
[11:18] 254 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] 255 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] 256 tn Here καί (kai) has been translated as “then” to indicate the implied sequence on events within the vision.
[11:19] 257 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] 258 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] 259 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[12:1] 260 sn Sun…moon…stars. This imagery is frequently identified with the nation Israel because of Joseph’s dream in Gen 37.
[12:2] 261 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[12:2] 262 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] 263 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[12:3] 264 tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.
[12:3] sn Diadem crowns were a type of crown used as a symbol of the highest ruling authority in a given area, and thus often associated with kingship.
[12:4] 265 tn Here καί (kai) has been translated as “now” to indicate that this remark is virtually parenthetical.
[12:4] 266 tn Grk “its”; the referent (the dragon) has been specified in the translation for clarity.
[12:4] 267 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[12:5] 268 tn Here καί (kai) has been translated as “so” to indicate the conclusion of the anticipated birth.
[12:5] 269 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] 271 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[12:5] 272 tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”
[12:5] sn An allusion to Ps 2:9 (see also Rev 2:27; 19:15).
[12:5] 273 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[12:6] 274 tn Grk “and the woman,” which would be somewhat redundant in English.
[12:6] 276 tn Grk “where she has there a place prepared by God.”
[12:6] 277 tn Grk “so they can take care of her.”
[12:7] 278 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[12:7] 279 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] 280 tn Here καί (kai) has been translated as “but” to indicate the implied contrast.
[12:8] 281 tn The words “to prevail” are not in the Greek text, but are implied.
[12:8] 283 tn Grk “for them”; the referent (the dragon and his angels, v. 7) has been specified in the translation for clarity.
[12:9] 284 tn Here καί (kai) has been translated as “so” to indicate the result of the war in heaven.
[12:10] 285 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[12:10] 286 tn Or “the right of his Messiah to rule.” See L&N 37.35.
[12:10] 287 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[12:10] 288 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] 289 tn Or “who accuses them continually.”
[12:11] 290 tn Here καί (kai) has been translated as “but” to indicate the contrast.
[12:11] 291 sn They did not love their lives. See Matt 16:25; Luke 17:33; John 12:25.
[12:12] 292 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] 293 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] 294 tn Here καί (kai) has been translated as “now” because the clause it introduces is clearly resumptive.
[12:14] 296 tn Here καί (kai) has been translated as “but” to indicate the contrast present here.
[12:14] 298 tn The word “God” is supplied based on the previous statements made concerning “the place prepared for the woman” in 12:6.
[12:14] 299 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.
[12:14] sn The parallel statement in Rev 12:6 suggests that the phrase a time, times, and half a time equals 1,260 days (three and a half years of 360 days each).
[12:15] 300 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[12:15] 301 tn Grk “so that he might make her swept away.”
[12:16] 302 tn Here καί (kai) has been translated as “but” to indicate the contrast present here.
[12:16] 303 tn Grk “the earth helped the woman.”
[12:16] 304 tn Grk “the earth opened its mouth” (a metaphor for the ground splitting open).
[12:17] 305 tn Here καί (kai) has been translated as “so” to indicate the implied result of the woman’s escape.
[12:17] 306 tn Grk “her seed” (an idiom for offspring, children, or descendants).
[12:17] 308 tn Grk “and having.”
[12:17] 309 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] 310 tn Grk “he”; the referent (the dragon) has been specified in the translation for clarity.
[12:17] 311 tc Grk ἐστάθη (estaqh, “he stood”). The reading followed by the translation is attested by the better
[12:17] 312 tn Or “sandy beach” (L&N 1.64).
[12:17] 313 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] 314 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[13:1] 315 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] 316 tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.
[13:1] sn Diadem crowns were a type of crown used as a symbol of the highest ruling authority in a given area, and thus often associated with kingship.
[13:1] 317 tc ‡ Several
[13:1] sn Whether this means a single name on all seven heads or seven names, one on each head, is not clear.
[13:2] 318 tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the following description of the beast.
[13:2] 319 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[13:2] 320 tn Grk “gave it”; the referent (the beast) has been specified in the translation for clarity.
[13:2] 321 tn For the translation “authority to rule” for ἐξουσία (exousia) see L&N 37.35.
[13:3] 322 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] 323 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] 324 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] 325 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] 326 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[13:4] 327 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] 328 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] 329 tn For the translation “proud words” (Grk “great things” or “important things”) see BDAG 624 s.v. μέγας 4.b.
[13:5] 330 tn Grk “to it was granted.”
[13:5] 331 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[13:6] 332 tn Here καί (kai) has been translated as “so” to indicate the implied result of the permission granted to the beast.
[13:6] 333 tn Grk “he” (or “it”); the referent (the beast) has been specified in the translation for clarity.
[13:6] 334 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] 335 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] 336 tc Many
[13:7] 337 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[13:7] 338 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] 339 tn Grk “it”; the referent (the beast) has been specified in the translation for clarity.
[13:8] 340 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] 341 tn Or “slaughtered”; traditionally, “slain.”
[13:10] 342 tc Many
[13:10] 343 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] 344 tn Or “perseverance.”
[13:11] 345 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[13:11] 346 sn This second beast is identified in Rev 16:13 as “the false prophet.”
[13:11] 347 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] 348 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] 349 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[13:12] 350 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[13:12] 351 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[13:12] 352 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] 353 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[13:13] 354 tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both men and women.
[13:14] 355 tn Grk “earth, telling.” This is a continuation of the previous sentence in Greek.
[13:14] sn He told followed by an infinitive (“to make an image…”) is sufficiently ambiguous in Greek that it could be taken as “he ordered” (so NIV) or “he persuaded” (so REB).
[13:15] 356 tn Grk “it”; the referent (the second beast) has been specified in the translation for clarity.
[13:15] 357 tn Grk “it was given [permitted] to it [the second beast].”
[13:15] 358 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] 359 tn Grk “of the beast”; the word “first” has been supplied to specify the referent.
[13:16] 360 tn Or “forced”; Grk “makes” (ποιεῖ, poiei).
[13:16] 361 tn See the note on the word “servants” in 1:1.
[13:17] 362 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] 363 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] 364 tn Grk “except the one who had.”
[13:17] 365 tn Grk “his name or the number of his name.”
[13:18] 366 tn Grk “Here is wisdom.”
[13:18] 367 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] sn The translation man’s number suggests that the beast’s number is symbolic of humanity in general, while the translation a man’s number suggests that it represents an individual.
[13:18] 368 tc A few
[14:1] 369 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:1] 370 tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).
[14:2] 371 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] 372 tn Here καί (kai) has been translated as “now” to indicate the introduction of a new topic.
[14:3] 373 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] 374 tn The aorist passive verb is rendered as a reflexive (“defiled themselves”) by BDAG 657 s.v. μολύνω 2.
[14:5] 375 tn Grk “in their mouth was not found a lie.”
[14:5] 376 tc Several
[14:6] 377 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:6] 378 tc Most
[14:6] 379 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] 381 tn Or “an eternal gospel to announce as good news.”
[14:6] 382 tn Grk “to those seated on the earth.”
[14:6] 383 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] 384 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] 385 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[14:8] 386 tc There are several different variants comprising a textual problem involving “second” (δεύτερος, deuteros). First, several
[14:8] 387 tn Grk “And another angel, a second.”
[14:8] 388 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] 389 tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.
[14:8] 390 sn The fall of Babylon the great city is described in detail in Rev 18:2-24.
[14:8] 391 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[14:8] 392 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] 393 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[14:9] 394 tn Grk “And another angel, a third.”
[14:9] 395 tn Grk “followed them.”
[14:9] 396 tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.
[14:10] 397 tn Grk “he himself.”
[14:10] 398 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] 399 tn Traditionally, “brimstone.”
[14:11] 400 tn The Greek pronoun is plural here even though the verbs in the previous verse are singular.
[14:11] 401 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] 402 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).
[14:12] 405 tn Or “the perseverance.”
[14:12] 406 tn Grk “who keep.”
[14:12] 407 tn The words “hold to” are implied as a repetition of the participle translated “keep” (οἱ τηροῦντες, Joi throunte").
[14:12] 408 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] 409 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:13] 410 tn Or “from their trouble” (L&N 22.7).
[14:13] 411 tn Grk “their deeds will follow with them.”
[14:14] 412 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:14] 413 tn Grk “and behold, a white cloud.”
[14:14] 414 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] 415 tn Grk “like a son of man, having.” In the Greek text this is a continuation of the previous sentence.
[14:15] 416 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[14:15] 417 tn Grk “Send out.”
[14:15] 418 tn The aorist θέρισον (qerison) has been translated ingressively.
[14:16] 419 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.
[14:17] 420 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:18] 421 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[14:18] 422 tn Grk “who had authority over.” This appears to be the angel who tended the fire on the altar.
[14:18] 423 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] 425 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] 426 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] 427 tn The genitive τῆς γῆς (ths ghs), taken symbolically, could be considered a genitive of apposition.
[14:18] 428 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] 429 tn On the use of ἥκμασαν (hkmasan) BDAG 36 s.v. ἀκμάζω states, “to bloom…of grapes…Rv 14:18.”
[14:19] 430 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.
[14:19] 431 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] 432 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] 433 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[14:20] 434 sn The winepress was stomped. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process).
[14:20] 435 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] 436 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] 437 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[15:1] 438 tn Grk “seven plagues – the last ones.”
[15:2] 439 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[15:2] 440 sn See Rev 4:6 where the sea of glass was mentioned previously.
[15:2] 441 tn Or “had been victorious over”; traditionally, “had overcome.”
[15:2] 442 tn Grk “of his name, standing.” A new sentence was started here in the translation by supplying the words “They were.”
[15:2] 443 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] 444 tn Grk “harps of God.” The phrase τοῦ θεοῦ (tou qeou) has been translated as a genitive of agency.
[15:3] 445 tn Here καί (kai) has not been translated.
[15:3] 446 tn See the note on the word “servants” in 1:1.
[15:3] 447 tn Grk “saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[15:3] 448 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] 449 tn Or “righteous,” although the context favors justice as the theme.
[15:3] 450 tc Certain
[15:4] 451 tn Or “and praise.”
[15:4] sn Jeremiah 10:7 probably stands behind the idea of fearing God, and Psalm 86:9-10 stands behind the ideas of glorifying God, his uniqueness, and the nations coming to worship him. Many other OT passages also speak about the nations “coming to his temple” to worship (Isa 2:2-3, 49:22-23, 66:23-24; Micah 4:2; Zech 8:20-22). See G. K. Beale, Revelation [NIGTC], 796-97.
[15:4] 452 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] 453 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[15:4] 454 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] 455 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[15:5] 456 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] 457 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).
[15:5] sn In the OT the expression “tent of the testimony” occurs frequently (130 times in Exodus through Deuteronomy). The “testimony” refers to the ten commandments, i.e., the revelation of the righteous will of God (Exod 16:34; 25:21; 31:18; 32:15; 40:24). It is little wonder that the wrath of God upon an unrighteous, lawbreaking humanity follows in John’s description.
[15:6] 458 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] 459 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[15:8] 461 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] 462 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[16:1] 463 tn Or “anger.” Here τοῦ θυμοῦ (tou qumou) has been translated as a genitive of content.
[16:2] 464 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] 465 tn Grk “the first”; the referent (the first angel) has been specified in the translation for clarity.
[16:2] 466 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:2] 467 tn Or “ulcerated sores”; the term in the Greek text is singular but is probably best understood as a collective singular.
[16:2] 468 tn Grk ‘the men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
[16:3] 469 tn Here καί (kai) has been translated as “next” to indicate the implied sequence of events within the vision.
[16:3] 470 tn Grk “the second”; the referent (the second angel) has been specified in the translation for clarity.
[16:4] 471 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:4] 472 tn Grk “the third”; the referent (the third angel) has been specified in the translation for clarity.
[16:5] 473 tn Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the remarks that follow.
[16:5] 474 tn Or “righteous,” although the context favors justice as the theme.
[16:5] 475 tn Or “because you have judged these things.” The pronoun ταῦτα (tauta) is neuter gender.
[16:6] 476 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] 477 tn Grk “They are worthy”; i.e., of this kind of punishment. By extension, “they got what they deserve.”
[16:7] 478 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:7] 479 tn Grk “the altar saying.”
[16:7] 480 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] 481 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:8] 482 tn Grk “the fourth”; the referent (the fourth angel) has been specified in the translation for clarity.
[16:8] 483 tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
[16:9] 484 tn Here καί (kai) has been translated as “thus” to indicate the implied result of the bowl poured on the sun.
[16:9] 485 tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
[16:9] 486 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] 487 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
[16:9] 488 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[16:10] 489 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:10] 490 tn Grk “the fifth”; the referent (the fifth angel) has been specified in the translation for clarity.
[16:10] 491 tn Here καί (kai) has been translated as “so that” to indicate the implied result of the fifth bowl being poured out.
[16:10] 492 tn Grk “his kingdom became dark.”
[16:10] 493 tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
[16:10] 494 tn On this term BDAG 620 s.v. μασάομαι states, “bite w. acc. τὰς γλώσσας bite their tongues Rv 16:10.”
[16:10] 495 tn The preposition ἐκ (ek) has been translated here and twice in the following verse with a causal sense.
[16:11] 496 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] 497 tn Or “ulcerated sores” (see 16:2).
[16:11] 498 tn Grk “and they did not repent.” Here καί (kai) has been translated as “but nevertheless” to express the contrast here.
[16:11] 499 tn Grk “they did not repent” The addition of “still refused” reflects the hardness of people’s hearts in the context.
[16:12] 500 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:12] 501 tn Grk “the sixth”; the referent (the sixth angel) has been specified in the translation for clarity.
[16:12] 502 tn Grk “and its water was dried up.” Here the passive construction has been translated as an active one.
[16:12] 503 tn Grk “in order that the way might be prepared.” Here the passive construction has been translated as an active one.
[16:12] 504 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] 505 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:13] 506 sn According to the next verse, these three unclean spirits are spirits of demons.
[16:14] 507 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] 508 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] 509 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] 510 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] 511 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] 512 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] 513 tn Grk “they”; the referent (the demonic spirits, v. 14) has been specified in the translation for clarity.
[16:16] 514 tn Grk “gathered them”; the referent (the kings and [implied] their armies, v. 14) has been specified in the translation for clarity.
[16:16] 515 tc There are many variations in the spelling of this name among the Greek
[16:16] tn Or “Harmagedon” (a literal transliteration of the Greek), or “Har-Magedon” (NASB), meaning “the Mount of Magedon” in Hebrew.
[16:17] 516 tn Here καί (kai) has been translated as “finally” to indicate the conclusion of the seven bowl judgments.
[16:17] 517 tn Grk “the seventh”; the referent (the seventh angel) has been specified in the translation for clarity.
[16:18] 518 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:18] 519 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] 520 tn The singular ἄνθρωπος (anqrwpo") is used generically here to refer to the human race.
[16:19] 521 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[16:19] 522 tn Or “of the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[16:19] 524 tn Here καί (kai) has been translated as “so” to indicate the implied result of Babylon’s misdeeds (see Rev 14:8).
[16:19] 525 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] 526 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] 527 tn Grk “And every.” Here καί (kai) has not been translated because of differences between Greek and English style.
[16:20] 529 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] 530 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] 531 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] 532 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] 533 tn Grk “the men”; for stylistic reasons the pronoun “they” is used here.
[16:21] 534 tn Grk “the plague of it.”
[16:21] 535 tn Grk “since the plague of it was exceedingly great.”
[17:1] 536 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[17:1] 537 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] 538 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] 539 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] 540 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] 541 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] 543 tn The word “there” is not in the Greek text, but is supplied for stylistic reasons.
[17:4] 544 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] 545 tn The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors.
[17:4] 546 tn Grk “gilded with gold” (an instance of semantic reinforcement, see L&N 49.29).
[17:4] 547 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] 548 tc Several
[17:5] 549 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:5] 550 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] 551 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] 552 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:6] 553 tn Grk “I marveled a great marvel” (an idiom for great astonishment).
[17:7] 554 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[17:7] 555 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] 556 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] 557 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:8] 558 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] 559 tn Grk “Here is the mind that has wisdom.”
[17:9] 560 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] 561 tn That is, one currently reigns.
[17:11] 562 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:12] 563 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:12] 564 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[17:13] 565 tn The word “kings” is not in the Greek text, but has been supplied to clarify the referent.
[17:14] 566 tn See BDAG 636 s.v. μετά A.2.a.α.
[17:15] 567 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[17:15] 568 tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
[17:15] 569 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] 570 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:16] 571 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] 572 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] 574 tn Or “his intent.”
[17:17] 575 tn The infinitive ποιῆσαι (poihsai) was translated here as giving the logical means by which God’s purpose was carried out.
[17:17] 576 tn On this term BDAG 203 s.v. γνώμη 4 states, “declaration, decision, resolution…of God Rv 17:17.”
[17:17] 577 tn For this translation see BDAG 168 s.v. βασιλεία 1.a, “kingship, royal power, royal rule.”
[17:17] 578 tn Or “completed.”
[17:18] 579 tn Grk “And.” Because this remark is somewhat resumptive in nature, “as for” is used in the translation.
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