Wahyu 11:19--16:21
Konteks11:19 Then 1 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, 2 crashes of thunder, an earthquake, and a great hailstorm. 3
12:1 Then 4 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. 5 12:2 She 6 was pregnant and was screaming in labor pains, struggling 7 to give birth. 12:3 Then 8 another sign appeared in heaven: a huge red dragon that had seven heads and ten horns, and on its heads were seven diadem crowns. 9 12:4 Now 10 the dragon’s 11 tail swept away a third of the stars in heaven and hurled them to the earth. Then 12 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 13 the woman gave birth to a son, a male child, 14 who is going to rule 15 over all the nations 16 with an iron rod. 17 Her 18 child was suddenly caught up to God and to his throne, 12:6 and she 19 fled into the wilderness 20 where a place had been prepared for her 21 by God, so she could be taken care of 22 for 1,260 days.
12:7 Then 23 war broke out in heaven: Michael 24 and his angels fought against the dragon, and the dragon and his angels fought back. 12:8 But 25 the dragon was not strong enough to prevail, 26 so there was no longer any place left 27 in heaven for him and his angels. 28 12:9 So 29 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 30 I heard a loud voice in heaven saying,
“The salvation and the power
and the kingdom of our God,
and the ruling authority 31 of his Christ, 32 have now come,
because the accuser of our brothers and sisters, 33
the one who accuses them day and night 34 before our God,
has been thrown down.
12:11 But 35 they overcame him
by the blood of the Lamb
and by the word of their testimony,
and they did not love their lives 36 so much that they were afraid to die.
12:12 Therefore you heavens rejoice, and all who reside in them!
But 37 woe to the earth and the sea
because the devil has come down to you!
He 38 is filled with terrible anger,
for he knows that he only has a little time!”
12:13 Now 39 when the dragon realized 40 that he had been thrown down to the earth, he pursued the woman who had given birth to the male child. 12:14 But 41 the woman was given the two wings of a giant eagle so that she could fly out into the wilderness, 42 to the place God 43 prepared for her, where she is taken care of – away from the presence of the serpent – for a time, times, and half a time. 44 12:15 Then 45 the serpent spouted water like a river out of his mouth after the woman in an attempt to 46 sweep her away by a flood, 12:16 but 47 the earth came to her rescue; 48 the ground opened up 49 and swallowed the river that the dragon had spewed from his mouth. 12:17 So 50 the dragon became enraged at the woman and went away to make war on the rest of her children, 51 those who keep 52 God’s commandments and hold to 53 the testimony about Jesus. 54 (12:18) And the dragon 55 stood 56 on the sand 57 of the seashore. 58
13:1 Then 59 I saw a beast coming up out of the sea. It 60 had ten horns and seven heads, and on its horns were ten diadem crowns, 61 and on its heads a blasphemous name. 62 13:2 Now 63 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 64 dragon gave the beast 65 his power, his throne, and great authority to rule. 66 13:3 One of the beast’s 67 heads appeared to have been killed, 68 but the lethal wound had been healed. 69 And the whole world followed 70 the beast in amazement; 13:4 they worshiped the dragon because he had given ruling authority 71 to the beast, and they worshiped the beast too, saying: “Who is like the beast?” and “Who is able to make war against him?” 72 13:5 The beast 73 was given a mouth speaking proud words 74 and blasphemies, and he was permitted 75 to exercise ruling authority 76 for forty-two months. 13:6 So 77 the beast 78 opened his mouth to blaspheme against God – to blaspheme both his name and his dwelling place, 79 that is, those who dwell in heaven. 13:7 The beast 80 was permitted to go to war against the saints and conquer them. 81 He was given ruling authority 82 over every tribe, people, 83 language, and nation, 13:8 and all those who live on the earth will worship the beast, 84 everyone whose name has not been written since the foundation of the world 85 in the book of life belonging to the Lamb who was killed. 86 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, 87
then by the sword he must be killed.
This 88 requires steadfast endurance 89 and faith from the saints.
13:11 Then 90 I saw another beast 91 coming up from the earth. He 92 had two horns like a lamb, 93 but 94 was speaking like a dragon. 13:12 He 95 exercised all the ruling authority 96 of the first beast on his behalf, 97 and made the earth and those who inhabit it worship the first beast, the one whose lethal wound had been healed. 13:13 He 98 performed momentous signs, even making fire come down from heaven in front of people 99 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 100 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 101 was empowered 102 to give life 103 to the image of the first beast 104 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 105 everyone (small and great, rich and poor, free and slave 106 ) to obtain a mark on their right hand or on their forehead. 13:17 Thus no one was allowed to buy 107 or sell things 108 unless he bore 109 the mark of the beast – that is, his name or his number. 110 13:18 This calls for wisdom: 111 Let the one who has insight calculate the beast’s number, for it is man’s number, 112 and his number is 666. 113
14:1 Then 114 I looked, and here was 115 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 116 coming out of heaven like the sound of many waters and like the sound of loud thunder. Now 117 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 118 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 119 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; 120 they 121 are blameless.
14:6 Then 122 I saw another 123 angel flying directly overhead, 124 and he had 125 an eternal gospel to proclaim 126 to those who live 127 on the earth – to every nation, tribe, 128 language, and people. 14:7 He declared 129 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 130 second 131 angel 132 followed the first, 133 declaring: 134 “Fallen, fallen is Babylon the great city! 135 She made all the nations 136 drink of the wine of her immoral passion.” 137
14:9 A 138 third angel 139 followed the first two, 140 declaring 141 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 142 will also drink of the wine of God’s anger 143 that has been mixed undiluted in the cup of his wrath, and he will be tortured with fire and sulfur 144 in front of the holy angels and in front of the Lamb. 14:11 And the smoke from their 145 torture will go up 146 forever and ever, and those who worship the beast and his image will have 147 no rest day or night, along with 148 anyone who receives the mark of his name.” 14:12 This requires 149 the steadfast endurance 150 of the saints – those who obey 151 God’s commandments and hold to 152 their faith in Jesus. 153
14:13 Then 154 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, 155 because their deeds will follow them.” 156
14:14 Then 157 I looked, and a white cloud appeared, 158 and seated on the cloud was one like a son of man! 159 He had 160 a golden crown on his head and a sharp sickle in his hand. 14:15 Then 161 another angel came out of the temple, shouting in a loud voice to the one seated on the cloud, “Use 162 your sickle and start to reap, 163 because the time to reap has come, since the earth’s harvest is ripe!” 14:16 So 164 the one seated on the cloud swung his sickle over the earth, and the earth was reaped.
14:17 Then 165 another angel came out of the temple in heaven, and he too had a sharp sickle. 14:18 Another 166 angel, who was in charge of 167 the fire, came from the altar and called in a loud voice to the angel 168 who had the sharp sickle, “Use 169 your sharp sickle and gather 170 the clusters of grapes 171 off the vine of the earth, 172 because its grapes 173 are now ripe.” 174 14:19 So 175 the angel swung his sickle over the earth and gathered the grapes from the vineyard 176 of the earth and tossed them into the great 177 winepress of the wrath of God. 14:20 Then 178 the winepress was stomped 179 outside the city, and blood poured out of the winepress up to the height of horses’ bridles 180 for a distance of almost two hundred miles. 181
15:1 Then 182 I saw another great and astounding sign in heaven: seven angels who have seven final plagues 183 (they are final because in them God’s anger is completed).
15:2 Then 184 I saw something like a sea of glass 185 mixed with fire, and those who had conquered 186 the beast and his image and the number of his name. They were standing 187 by 188 the sea of glass, holding harps given to them by God. 189 15:3 They 190 sang the song of Moses the servant 191 of God and the song of the Lamb: 192
“Great and astounding are your deeds,
Lord God, the All-Powerful! 193
Just 194 and true are your ways,
King over the nations! 195
15:4 Who will not fear you, O Lord,
and glorify 196 your name, because you alone are holy? 197
All nations 198 will come and worship before you
for your righteous acts 199 have been revealed.”
15:5 After 200 these things I looked, and the temple (the tent 201 of the testimony) 202 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 203 around their chests. 15:7 Then 204 one of the four living creatures gave the seven angels seven golden bowls filled with the wrath 205 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 206 no one could enter the temple until the seven plagues from the seven angels were completed.
16:1 Then 207 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.” 208 16:2 So 209 the first angel 210 went and poured out his bowl on the earth. Then 211 ugly and painful sores 212 appeared on the people 213 who had the mark of the beast and who worshiped his image.
16:3 Next, 214 the second angel 215 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 216 the third angel 217 poured out his bowl on the rivers and the springs of water, and they turned into blood. 16:5 Now 218 I heard the angel of the waters saying:
“You are just 219 – the one who is and who was,
the Holy One – because you have passed these judgments, 220
16:6 because they poured out the blood of your saints and prophets,
so 221 you have given them blood to drink. They got what they deserved!” 222
16:7 Then 223 I heard the altar reply, 224 “Yes, Lord God, the All-Powerful, 225 your judgments are true and just!”
16:8 Then 226 the fourth angel 227 poured out his bowl on the sun, and it was permitted to scorch people 228 with fire. 16:9 Thus 229 people 230 were scorched by the terrible heat, 231 yet 232 they blasphemed the name of God, who has ruling authority 233 over these plagues, and they would not repent and give him glory.
16:10 Then 234 the fifth angel 235 poured out his bowl on the throne of the beast so that 236 darkness covered his kingdom, 237 and people 238 began to bite 239 their tongues because 240 of their pain. 16:11 They blasphemed the God of heaven because of their sufferings 241 and because of their sores, 242 but nevertheless 243 they still refused to repent 244 of their deeds.
16:12 Then 245 the sixth angel 246 poured out his bowl on the great river Euphrates and dried up its water 247 to prepare the way 248 for the kings from the east. 249 16:13 Then 250 I saw three unclean spirits 251 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 252 to bring them together for the battle that will take place on the great day of God, the All-Powerful. 253
16:15 (Look! I will come like a thief!
Blessed is the one who stays alert and does not lose 254 his clothes so that he will not have to walk around naked and his shameful condition 255 be seen.) 256
16:16 Now 257 the spirits 258 gathered the kings and their armies 259 to the place that is called Armageddon 260 in Hebrew.
16:17 Finally 261 the seventh angel 262 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 263 there were flashes of lightning, roaring, 264 and crashes of thunder, and there was a tremendous earthquake – an earthquake unequaled since humanity 265 has been on the earth, so tremendous was that earthquake. 16:19 The 266 great city was split into three parts and the cities of the nations 267 collapsed. 268 So 269 Babylon the great was remembered before God, and was given the cup 270 filled with the wine made of God’s furious wrath. 271 16:20 Every 272 island fled away 273 and no mountains could be found. 274 16:21 And gigantic hailstones, weighing about a hundred pounds 275 each, fell from heaven 276 on people, 277 but they 278 blasphemed God because of the plague of hail, since it 279 was so horrendous. 280
[11:19] 1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence on events within the vision.
[11:19] 2 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] 3 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] 4 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[12:1] 5 sn Sun…moon…stars. This imagery is frequently identified with the nation Israel because of Joseph’s dream in Gen 37.
[12:2] 6 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[12:2] 7 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] 8 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[12:3] 9 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] 10 tn Here καί (kai) has been translated as “now” to indicate that this remark is virtually parenthetical.
[12:4] 11 tn Grk “its”; the referent (the dragon) has been specified in the translation for clarity.
[12:4] 12 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[12:5] 13 tn Here καί (kai) has been translated as “so” to indicate the conclusion of the anticipated birth.
[12:5] 14 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] 16 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[12:5] 17 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] 18 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[12:6] 19 tn Grk “and the woman,” which would be somewhat redundant in English.
[12:6] 21 tn Grk “where she has there a place prepared by God.”
[12:6] 22 tn Grk “so they can take care of her.”
[12:7] 23 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[12:7] 24 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] 25 tn Here καί (kai) has been translated as “but” to indicate the implied contrast.
[12:8] 26 tn The words “to prevail” are not in the Greek text, but are implied.
[12:8] 28 tn Grk “for them”; the referent (the dragon and his angels, v. 7) has been specified in the translation for clarity.
[12:9] 29 tn Here καί (kai) has been translated as “so” to indicate the result of the war in heaven.
[12:10] 30 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[12:10] 31 tn Or “the right of his Messiah to rule.” See L&N 37.35.
[12:10] 32 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[12:10] 33 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] 34 tn Or “who accuses them continually.”
[12:11] 35 tn Here καί (kai) has been translated as “but” to indicate the contrast.
[12:11] 36 sn They did not love their lives. See Matt 16:25; Luke 17:33; John 12:25.
[12:12] 37 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] 38 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] 39 tn Here καί (kai) has been translated as “now” because the clause it introduces is clearly resumptive.
[12:14] 41 tn Here καί (kai) has been translated as “but” to indicate the contrast present here.
[12:14] 43 tn The word “God” is supplied based on the previous statements made concerning “the place prepared for the woman” in 12:6.
[12:14] 44 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] 45 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[12:15] 46 tn Grk “so that he might make her swept away.”
[12:16] 47 tn Here καί (kai) has been translated as “but” to indicate the contrast present here.
[12:16] 48 tn Grk “the earth helped the woman.”
[12:16] 49 tn Grk “the earth opened its mouth” (a metaphor for the ground splitting open).
[12:17] 50 tn Here καί (kai) has been translated as “so” to indicate the implied result of the woman’s escape.
[12:17] 51 tn Grk “her seed” (an idiom for offspring, children, or descendants).
[12:17] 53 tn Grk “and having.”
[12:17] 54 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] 55 tn Grk “he”; the referent (the dragon) has been specified in the translation for clarity.
[12:17] 56 tc Grk ἐστάθη (estaqh, “he stood”). The reading followed by the translation is attested by the better
[12:17] 57 tn Or “sandy beach” (L&N 1.64).
[12:17] 58 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] 59 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[13:1] 60 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] 61 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] 62 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] 63 tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the following description of the beast.
[13:2] 64 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[13:2] 65 tn Grk “gave it”; the referent (the beast) has been specified in the translation for clarity.
[13:2] 66 tn For the translation “authority to rule” for ἐξουσία (exousia) see L&N 37.35.
[13:3] 67 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] 68 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] 69 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] 70 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] 71 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[13:4] 72 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] 73 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] 74 tn For the translation “proud words” (Grk “great things” or “important things”) see BDAG 624 s.v. μέγας 4.b.
[13:5] 75 tn Grk “to it was granted.”
[13:5] 76 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[13:6] 77 tn Here καί (kai) has been translated as “so” to indicate the implied result of the permission granted to the beast.
[13:6] 78 tn Grk “he” (or “it”); the referent (the beast) has been specified in the translation for clarity.
[13:6] 79 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] 80 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] 81 tc Many
[13:7] 82 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[13:7] 83 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] 84 tn Grk “it”; the referent (the beast) has been specified in the translation for clarity.
[13:8] 85 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] 86 tn Or “slaughtered”; traditionally, “slain.”
[13:10] 87 tc Many
[13:10] 88 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] 89 tn Or “perseverance.”
[13:11] 90 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[13:11] 91 sn This second beast is identified in Rev 16:13 as “the false prophet.”
[13:11] 92 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] 93 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] 94 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[13:12] 95 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[13:12] 96 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[13:12] 97 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] 98 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[13:13] 99 tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both men and women.
[13:14] 100 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] 101 tn Grk “it”; the referent (the second beast) has been specified in the translation for clarity.
[13:15] 102 tn Grk “it was given [permitted] to it [the second beast].”
[13:15] 103 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] 104 tn Grk “of the beast”; the word “first” has been supplied to specify the referent.
[13:16] 105 tn Or “forced”; Grk “makes” (ποιεῖ, poiei).
[13:16] 106 tn See the note on the word “servants” in 1:1.
[13:17] 107 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] 108 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] 109 tn Grk “except the one who had.”
[13:17] 110 tn Grk “his name or the number of his name.”
[13:18] 111 tn Grk “Here is wisdom.”
[13:18] 112 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] 113 tc A few
[14:1] 114 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:1] 115 tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).
[14:2] 116 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] 117 tn Here καί (kai) has been translated as “now” to indicate the introduction of a new topic.
[14:3] 118 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] 119 tn The aorist passive verb is rendered as a reflexive (“defiled themselves”) by BDAG 657 s.v. μολύνω 2.
[14:5] 120 tn Grk “in their mouth was not found a lie.”
[14:5] 121 tc Several
[14:6] 122 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:6] 123 tc Most
[14:6] 124 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] 126 tn Or “an eternal gospel to announce as good news.”
[14:6] 127 tn Grk “to those seated on the earth.”
[14:6] 128 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] 129 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] 130 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[14:8] 131 tc There are several different variants comprising a textual problem involving “second” (δεύτερος, deuteros). First, several
[14:8] 132 tn Grk “And another angel, a second.”
[14:8] 133 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] 134 tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.
[14:8] 135 sn The fall of Babylon the great city is described in detail in Rev 18:2-24.
[14:8] 136 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[14:8] 137 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] 138 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[14:9] 139 tn Grk “And another angel, a third.”
[14:9] 140 tn Grk “followed them.”
[14:9] 141 tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.
[14:10] 142 tn Grk “he himself.”
[14:10] 143 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] 144 tn Traditionally, “brimstone.”
[14:11] 145 tn The Greek pronoun is plural here even though the verbs in the previous verse are singular.
[14:11] 146 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] 147 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] 150 tn Or “the perseverance.”
[14:12] 151 tn Grk “who keep.”
[14:12] 152 tn The words “hold to” are implied as a repetition of the participle translated “keep” (οἱ τηροῦντες, Joi throunte").
[14:12] 153 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] 154 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:13] 155 tn Or “from their trouble” (L&N 22.7).
[14:13] 156 tn Grk “their deeds will follow with them.”
[14:14] 157 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:14] 158 tn Grk “and behold, a white cloud.”
[14:14] 159 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] 160 tn Grk “like a son of man, having.” In the Greek text this is a continuation of the previous sentence.
[14:15] 161 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[14:15] 162 tn Grk “Send out.”
[14:15] 163 tn The aorist θέρισον (qerison) has been translated ingressively.
[14:16] 164 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.
[14:17] 165 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:18] 166 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[14:18] 167 tn Grk “who had authority over.” This appears to be the angel who tended the fire on the altar.
[14:18] 168 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] 170 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] 171 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] 172 tn The genitive τῆς γῆς (ths ghs), taken symbolically, could be considered a genitive of apposition.
[14:18] 173 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] 174 tn On the use of ἥκμασαν (hkmasan) BDAG 36 s.v. ἀκμάζω states, “to bloom…of grapes…Rv 14:18.”
[14:19] 175 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.
[14:19] 176 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] 177 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] 178 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[14:20] 179 sn The winepress was stomped. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process).
[14:20] 180 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] 181 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] 182 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[15:1] 183 tn Grk “seven plagues – the last ones.”
[15:2] 184 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[15:2] 185 sn See Rev 4:6 where the sea of glass was mentioned previously.
[15:2] 186 tn Or “had been victorious over”; traditionally, “had overcome.”
[15:2] 187 tn Grk “of his name, standing.” A new sentence was started here in the translation by supplying the words “They were.”
[15:2] 188 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] 189 tn Grk “harps of God.” The phrase τοῦ θεοῦ (tou qeou) has been translated as a genitive of agency.
[15:3] 190 tn Here καί (kai) has not been translated.
[15:3] 191 tn See the note on the word “servants” in 1:1.
[15:3] 192 tn Grk “saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[15:3] 193 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] 194 tn Or “righteous,” although the context favors justice as the theme.
[15:3] 195 tc Certain
[15:4] 196 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] 197 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] 198 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[15:4] 199 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] 200 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[15:5] 201 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] 202 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] 203 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] 204 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[15:8] 206 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] 207 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[16:1] 208 tn Or “anger.” Here τοῦ θυμοῦ (tou qumou) has been translated as a genitive of content.
[16:2] 209 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] 210 tn Grk “the first”; the referent (the first angel) has been specified in the translation for clarity.
[16:2] 211 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:2] 212 tn Or “ulcerated sores”; the term in the Greek text is singular but is probably best understood as a collective singular.
[16:2] 213 tn Grk ‘the men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
[16:3] 214 tn Here καί (kai) has been translated as “next” to indicate the implied sequence of events within the vision.
[16:3] 215 tn Grk “the second”; the referent (the second angel) has been specified in the translation for clarity.
[16:4] 216 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:4] 217 tn Grk “the third”; the referent (the third angel) has been specified in the translation for clarity.
[16:5] 218 tn Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the remarks that follow.
[16:5] 219 tn Or “righteous,” although the context favors justice as the theme.
[16:5] 220 tn Or “because you have judged these things.” The pronoun ταῦτα (tauta) is neuter gender.
[16:6] 221 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] 222 tn Grk “They are worthy”; i.e., of this kind of punishment. By extension, “they got what they deserve.”
[16:7] 223 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:7] 224 tn Grk “the altar saying.”
[16:7] 225 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] 226 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:8] 227 tn Grk “the fourth”; the referent (the fourth angel) has been specified in the translation for clarity.
[16:8] 228 tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
[16:9] 229 tn Here καί (kai) has been translated as “thus” to indicate the implied result of the bowl poured on the sun.
[16:9] 230 tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
[16:9] 231 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] 232 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
[16:9] 233 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[16:10] 234 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:10] 235 tn Grk “the fifth”; the referent (the fifth angel) has been specified in the translation for clarity.
[16:10] 236 tn Here καί (kai) has been translated as “so that” to indicate the implied result of the fifth bowl being poured out.
[16:10] 237 tn Grk “his kingdom became dark.”
[16:10] 238 tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
[16:10] 239 tn On this term BDAG 620 s.v. μασάομαι states, “bite w. acc. τὰς γλώσσας bite their tongues Rv 16:10.”
[16:10] 240 tn The preposition ἐκ (ek) has been translated here and twice in the following verse with a causal sense.
[16:11] 241 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] 242 tn Or “ulcerated sores” (see 16:2).
[16:11] 243 tn Grk “and they did not repent.” Here καί (kai) has been translated as “but nevertheless” to express the contrast here.
[16:11] 244 tn Grk “they did not repent” The addition of “still refused” reflects the hardness of people’s hearts in the context.
[16:12] 245 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:12] 246 tn Grk “the sixth”; the referent (the sixth angel) has been specified in the translation for clarity.
[16:12] 247 tn Grk “and its water was dried up.” Here the passive construction has been translated as an active one.
[16:12] 248 tn Grk “in order that the way might be prepared.” Here the passive construction has been translated as an active one.
[16:12] 249 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] 250 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:13] 251 sn According to the next verse, these three unclean spirits are spirits of demons.
[16:14] 252 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] 253 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] 254 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] 255 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] 256 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] 257 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] 258 tn Grk “they”; the referent (the demonic spirits, v. 14) has been specified in the translation for clarity.
[16:16] 259 tn Grk “gathered them”; the referent (the kings and [implied] their armies, v. 14) has been specified in the translation for clarity.
[16:16] 260 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] 261 tn Here καί (kai) has been translated as “finally” to indicate the conclusion of the seven bowl judgments.
[16:17] 262 tn Grk “the seventh”; the referent (the seventh angel) has been specified in the translation for clarity.
[16:18] 263 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:18] 264 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] 265 tn The singular ἄνθρωπος (anqrwpo") is used generically here to refer to the human race.
[16:19] 266 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[16:19] 267 tn Or “of the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[16:19] 269 tn Here καί (kai) has been translated as “so” to indicate the implied result of Babylon’s misdeeds (see Rev 14:8).
[16:19] 270 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] 271 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] 272 tn Grk “And every.” Here καί (kai) has not been translated because of differences between Greek and English style.
[16:20] 274 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] 275 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] 276 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] 277 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] 278 tn Grk “the men”; for stylistic reasons the pronoun “they” is used here.
[16:21] 279 tn Grk “the plague of it.”
[16:21] 280 tn Grk “since the plague of it was exceedingly great.”
