Wahyu 1:6

1:6 and has appointed ¹  us as a kingdom, ²  as priests ³  serving his God and Father – to him be the glory and the power for ever and ever! ⁴  Amen.

Wahyu 1:14-16

1:14 His ⁵  head and hair were as white as wool, even as white as snow, ⁶  and his eyes were like a fiery ⁷  flame. 1:15 His feet were like polished bronze ⁸  refined ⁹  in a furnace, and his voice was like the roar ¹⁰  of many waters. 1:16 He held ¹¹  seven stars in his right hand, and a sharp double-edged sword extended out of his mouth. His ¹²  face shone like the sun shining at full strength.

Wahyu 2:20

2:20 But I have this against you: You tolerate that ¹³  woman ¹⁴  Jezebel, ¹⁵  who calls herself a prophetess, and by her teaching deceives ¹⁶  my servants ¹⁷  to commit sexual immorality and to eat food sacrificed to idols. ¹⁸ 

Wahyu 3:12

3:12 The one who conquers ¹⁹  I will make ²⁰  a pillar in the temple of my God, and he will never depart from it. I ²¹  will write on him the name of my God and the name of the city of my God (the new Jerusalem that comes down out of heaven from my God), ²²  and my new name as well.

Wahyu 3:14-15

To the Church in Laodicea

3:14 “To ²³  the angel of the church in Laodicea write the following: ²⁴ 

“This is the solemn pronouncement of ²⁵  the Amen, the faithful and true witness, the originator ²⁶  of God’s creation: 3:15 ‘I know your deeds, that you are neither cold nor hot. ²⁷  I wish you were either cold or hot!

Wahyu 3:18

3:18 take my advice ²⁸  and buy gold from me refined by fire so you can become rich! Buy from me ²⁹  white clothing so you can be clothed and your shameful nakedness ³⁰  will not be exposed, and buy eye salve ³¹  to put on your eyes so you can see!

Wahyu 4:1

The Amazing Scene in Heaven

4:1 After these things I looked, and there was ³²  a door standing open in heaven! ³³  And the first voice I had heard speaking to me ³⁴  like a trumpet ³⁵  said: “Come up here so that ³⁶  I can show you what must happen after these things.”

Wahyu 5:5

5:5 Then ³⁷  one of the elders said ³⁸  to me, “Stop weeping! ³⁹  Look, the Lion of the tribe of Judah, the root of David, has conquered; ⁴⁰  thus he can open ⁴¹  the scroll and its seven seals.”

Wahyu 5:13

5:13 Then ⁴²  I heard every creature – in heaven, on earth, under the earth, in the sea, and all that is in them – singing: ⁴³ 

“To the one seated on the throne and to the Lamb

be praise, honor, glory, and ruling power ⁴⁴  forever and ever!”

Wahyu 6:12

6:12 Then ⁴⁵  I looked when the Lamb opened the sixth seal, and a huge ⁴⁶  earthquake took place; the sun became as black as sackcloth made of hair, ⁴⁷  and the full moon became blood red; ⁴⁸ 

Wahyu 6:17

6:17 because the great day of their ⁴⁹  wrath has come, and who is able to withstand it?” ⁵⁰ 

Wahyu 7:10

7:10 They were shouting out in a loud voice,

“Salvation belongs to our God, ⁵¹ 

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

Wahyu 7:12

7:12 saying,

“Amen! Praise and glory,

and wisdom and thanksgiving,

and honor and power and strength

be to our God for ever and ever. Amen!”

Wahyu 8:12

8:12 Then ⁵²  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 ⁵³  and for a third of the night likewise.

Wahyu 9:1

9:1 Then ⁵⁴  the fifth angel blew his trumpet, and I saw a star that had fallen from the sky ⁵⁵  to the earth, and he was given the key to the shaft of the abyss. ⁵⁶ 

Wahyu 9:9-10

9:9 They had breastplates ⁵⁷  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 ⁵⁸  tails and stingers like scorpions, and their ability ⁵⁹  to injure people for five months is in their tails.

Wahyu 9:12

9:12 The first woe has passed, but ⁶⁰  two woes are still coming after these things!

Wahyu 9:19

9:19 For the power ⁶¹  of the horses resides ⁶²  in their mouths and in their tails, because their tails are like snakes, having heads that inflict injuries.

Wahyu 10:1

The Angel with the Little Scroll

10:1 Then ⁶³  I saw another powerful angel descending from heaven, wrapped ⁶⁴  in a cloud, with a rainbow above his head; his face was like the sun and his legs were like pillars of fire. ⁶⁵ 

Wahyu 10:8

10:8 Then ⁶⁶  the voice I had heard from heaven began to speak ⁶⁷  to me ⁶⁸  again, ⁶⁹  “Go and take the open ⁷⁰  scroll in the hand of the angel who is standing on the sea and on the land.”

Wahyu 10:10

10:10 So ⁷¹  I took the little scroll from the angel’s hand and ate it, and it did taste ⁷²  as sweet as honey in my mouth, but ⁷³  when I had eaten it, my stomach became bitter.

Wahyu 11:14-15

11:14 The second woe has come and gone; ⁷⁴  the third is coming quickly.

The Seventh Trumpet

11:15 Then ⁷⁵  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, ⁷⁶ 

and he will reign for ever and ever.”

Wahyu 11:18--12:1

11:18 The ⁷⁷  nations ⁷⁸  were enraged,

but ⁷⁹  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, ⁸⁰ 

the prophets, their reward,

as well as to the saints

and to those who revere ⁸¹  your name, both small and great,

and the time has come ⁸²  to destroy those who destroy ⁸³  the earth.”

11:19 Then ⁸⁴  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, ⁸⁵  crashes of thunder, an earthquake, and a great hailstorm. ⁸⁶ 

The Woman, the Child, and the Dragon

12:1 Then ⁸⁷  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. ⁸⁸ 

Wahyu 12:4

12:4 Now ⁸⁹  the dragon’s ⁹⁰  tail swept away a third of the stars in heaven and hurled them to the earth. Then ⁹¹  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.

Wahyu 12:6

12:6 and she ⁹²  fled into the wilderness ⁹³  where a place had been prepared for her ⁹⁴  by God, so she could be taken care of ⁹⁵  for 1,260 days.

Wahyu 12:10

12:10 Then ⁹⁶  I heard a loud voice in heaven saying,

“The salvation and the power

and the kingdom of our God,

and the ruling authority ⁹⁷  of his Christ, ⁹⁸  have now come,

because the accuser of our brothers and sisters, ⁹⁹ 

the one who accuses them day and night ¹⁰⁰  before our God,

has been thrown down.

Wahyu 12:16

12:16 but ¹⁰¹  the earth came to her rescue; ¹⁰²  the ground opened up ¹⁰³  and swallowed the river that the dragon had spewed from his mouth.

Wahyu 13:3

13:3 One of the beast’s ¹⁰⁴  heads appeared to have been killed, ¹⁰⁵  but the lethal wound had been healed. ¹⁰⁶  And the whole world followed ¹⁰⁷  the beast in amazement;

Wahyu 13:10

13:10 If anyone is meant for captivity,

into captivity he will go.

If anyone is to be killed by the sword, ¹⁰⁸ 

then by the sword he must be killed.

This ¹⁰⁹  requires steadfast endurance ¹¹⁰  and faith from the saints.

Wahyu 13:12

13:12 He ¹¹¹  exercised all the ruling authority ¹¹²  of the first beast on his behalf, ¹¹³  and made the earth and those who inhabit it worship the first beast, the one whose lethal wound had been healed.

Wahyu 13:15-18

13:15 The second beast ¹¹⁴  was empowered ¹¹⁵  to give life ¹¹⁶  to the image of the first beast ¹¹⁷  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 ¹¹⁸  everyone (small and great, rich and poor, free and slave ¹¹⁹ ) to obtain a mark on their right hand or on their forehead. 13:17 Thus no one was allowed to buy ¹²⁰  or sell things ¹²¹  unless he bore ¹²²  the mark of the beast – that is, his name or his number. ¹²³  13:18 This calls for wisdom: ¹²⁴  Let the one who has insight calculate the beast’s number, for it is man’s number, ¹²⁵  and his number is 666. ¹²⁶ 

Wahyu 14:2

14:2 I also heard a sound ¹²⁷  coming out of heaven like the sound of many waters and like the sound of loud thunder. Now ¹²⁸  the sound I heard was like that made by harpists playing their harps,

Wahyu 14:7-9

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,

Wahyu 14:12

14:12 This requires ¹⁴²  the steadfast endurance ¹⁴³  of the saints – those who obey ¹⁴⁴  God’s commandments and hold to ¹⁴⁵  their faith in Jesus. ¹⁴⁶ 

Wahyu 14:15-16

14:15 Then ¹⁴⁷  another angel came out of the temple, shouting in a loud voice to the one seated on the cloud, “Use ¹⁴⁸  your sickle and start to reap, ¹⁴⁹  because the time to reap has come, since the earth’s harvest is ripe!” 14:16 So ¹⁵⁰  the one seated on the cloud swung his sickle over the earth, and the earth was reaped.

Wahyu 14:20

14:20 Then ¹⁵¹  the winepress was stomped ¹⁵²  outside the city, and blood poured out of the winepress up to the height of horses’ bridles ¹⁵³  for a distance of almost two hundred miles. ¹⁵⁴ 

Wahyu 16:10

16:10 Then ¹⁵⁵  the fifth angel ¹⁵⁶  poured out his bowl on the throne of the beast so that ¹⁵⁷  darkness covered his kingdom, ¹⁵⁸  and people ¹⁵⁹  began to bite ¹⁶⁰  their tongues because ¹⁶¹  of their pain.

Wahyu 16:12

16:12 Then ¹⁶²  the sixth angel ¹⁶³  poured out his bowl on the great river Euphrates and dried up its water ¹⁶⁴  to prepare the way ¹⁶⁵  for the kings from the east. ¹⁶⁶ 

Wahyu 16:19

16:19 The ¹⁶⁷  great city was split into three parts and the cities of the nations ¹⁶⁸  collapsed. ¹⁶⁹  So ¹⁷⁰  Babylon the great was remembered before God, and was given the cup ¹⁷¹  filled with the wine made of God’s furious wrath. ¹⁷² 

Wahyu 16:21

16:21 And gigantic hailstones, weighing about a hundred pounds ¹⁷³  each, fell from heaven ¹⁷⁴  on people, ¹⁷⁵  but they ¹⁷⁶  blasphemed God because of the plague of hail, since it ¹⁷⁷  was so horrendous. ¹⁷⁸ 

Wahyu 17:4-5

17:4 Now ¹⁷⁹  the woman was dressed in purple and scarlet clothing, ¹⁸⁰  and adorned with gold, ¹⁸¹  precious stones, and pearls. She held ¹⁸²  in her hand a golden cup filled with detestable things and unclean things from her sexual immorality. ¹⁸³  17:5 On ¹⁸⁴  her forehead was written a name, a mystery: ¹⁸⁵  “Babylon the Great, the Mother of prostitutes and of the detestable things of the earth.”

Wahyu 17:9

17:9 (This requires ¹⁸⁶  a mind that has wisdom.) The seven heads are seven mountains ¹⁸⁷  the woman sits on. They are also seven kings:

Wahyu 17:15

17:15 Then ¹⁸⁸  the angel ¹⁸⁹  said to me, “The waters you saw (where the prostitute is seated) are peoples, multitudes, ¹⁹⁰  nations, and languages.

Wahyu 17:18--18:2

17:18 As for ¹⁹¹  the woman you saw, she is the great city that has sovereignty over the kings of the earth.”

Babylon is Destroyed

18:1 After these things I saw another angel, who possessed great authority, coming down out of heaven, and the earth was lit up by his radiance. ¹⁹²  18:2 He ¹⁹³  shouted with a powerful voice:

“Fallen, fallen, is Babylon the great!

She ¹⁹⁴  has become a lair for demons,

a haunt ¹⁹⁵  for every unclean spirit,

a haunt for every unclean bird,

a haunt for every unclean and detested beast. ¹⁹⁶ 

Wahyu 18:10

18:10 They will stand a long way off because they are afraid of her torment, and will say,

“Woe, woe, O great city,

Babylon the powerful city!

For in a single hour your doom ¹⁹⁷  has come!”

Wahyu 18:14

18:14 (The ripe fruit ¹⁹⁸  you greatly desired ¹⁹⁹ 

has gone from you,

and all your luxury ²⁰⁰  and splendor ²⁰¹ 

have gone from you –

they will never ever be found again!) ²⁰² 

Wahyu 18:16

18:16 saying,

“Woe, woe, O great city –

dressed in fine linen, purple and scarlet clothing, ²⁰³ 

and adorned with gold, ²⁰⁴  precious stones, and pearls –

Wahyu 18:19

18:19 And they threw dust on their heads and were shouting with weeping and mourning, ²⁰⁵ 

“Woe, Woe, O great city –

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

because in a single hour she has been destroyed!” ²⁰⁶ 

Wahyu 18:21

18:21 Then ²⁰⁷  one powerful angel picked up a stone like a huge millstone, threw it into the sea, and said,

“With this kind of sudden violent force ²⁰⁸ 

Babylon the great city will be thrown down ²⁰⁹ 

and it will never be found again!

Wahyu 19:1

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

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

Wahyu 19:7

19:7 Let us rejoice ²¹⁰  and exult

and give him glory,

because the wedding celebration of the Lamb has come,

and his bride has made herself ready.

Wahyu 19:10

19:10 So ²¹¹  I threw myself down ²¹²  at his feet to worship him, but ²¹³  he said, “Do not do this! ²¹⁴  I am only ²¹⁵  a fellow servant ²¹⁶  with you and your brothers ²¹⁷  who hold to the testimony about ²¹⁸  Jesus. Worship God, for the testimony about Jesus is the spirit of prophecy.”

Wahyu 20:5

20:5 (The rest of the dead did not come to life until the thousand years were finished.) ²¹⁹  This is the first resurrection.

Wahyu 20:8

20:8 and will go out to deceive ²²⁰  the nations at the four corners of the earth, Gog and Magog, ²²¹  to bring them together for the battle. They are as numerous as the grains of sand in the sea. ²²² 

Wahyu 20:11

The Great White Throne

20:11 Then ²²³  I saw a large ²²⁴  white throne and the one who was seated on it; the earth and the heaven ²²⁵  fled ²²⁶  from his presence, and no place was found for them.

Wahyu 20:13-14

20:13 The ²²⁷  sea gave up the dead that were in it, and Death ²²⁸  and Hades gave up the dead that were in them, and each one was judged according to his deeds. 20:14 Then ²²⁹  Death and Hades were thrown into the lake of fire. This is the second death – the lake of fire.

Wahyu 21:1

A New Heaven and a New Earth

21:1 Then ²³⁰  I saw a new heaven and a new earth, for the first heaven and earth had ceased to exist, ²³¹  and the sea existed no more.

Wahyu 21:3

21:3 And I heard a loud voice from the throne saying: “Look! The residence ²³²  of God is among human beings. ²³³  He ²³⁴  will live among them, and they will be his people, and God himself will be with them. ²³⁵ 

Wahyu 21:6

21:6 He also said to me, “It is done! ²³⁶  I am the Alpha and the Omega, the beginning and the end. To the one who is thirsty I will give water ²³⁷  free of charge ²³⁸  from the spring of the water of life.

Wahyu 21:16

21:16 Now ²³⁹  the city is laid out as a square, ²⁴⁰  its length and width the same. He ²⁴¹  measured the city with the measuring rod ²⁴²  at fourteen hundred miles ²⁴³  (its length and width and height are equal).

Wahyu 21:18

21:18 The city’s ²⁴⁴  wall is made ²⁴⁵  of jasper and the city is pure gold, like transparent glass. ²⁴⁶ 

Wahyu 21:21

21:21 And the twelve gates are twelve pearls – each one of the gates is made from just one pearl! The ²⁴⁷  main street ²⁴⁸  of the city is pure gold, like transparent glass.

Wahyu 21:23

21:23 The city does not need the sun or the moon to shine on it, because the glory of God lights it up, and its lamp is the Lamb.

Wahyu 22:13-14

22:13 I am the Alpha and the Omega,

the first and the last,

the beginning and the end!) ²⁴⁹ 

22:14 Blessed are those who wash their robes so they can have access ²⁵⁰  to the tree of life and can enter into the city by the gates.

Wahyu 22:16-17

22:16 “I, Jesus, have sent my angel to testify to you about these things for the churches. I am the root and the descendant of David, the bright morning star!” ²⁵¹  22:17 And the Spirit and the bride say, “Come!” And let the one who hears say: “Come!” And let the one who is thirsty come; let the one who wants it take the water of life free of charge.

Wahyu 22:21

22:21 The grace of the Lord Jesus be with all. ²⁵² 

[1:6]  ¹ tn The verb ποιέω (poiew) can indicate appointment or assignment rather than simply “make” or “do.” See Mark 3:14 (L&N 37.106).

[1:6]  ² tn See BDAG 168 s.v. βασιλεία 1.a for the idea of “he made us a kingdom,” which was translated as “he appointed us (to be or function) as a kingdom” (see the note on the word “appointed” earlier in the verse).

[1:6]  ³ tn Grk “a kingdom, priests.” The term ἱερεῖς (Jiereis) is either in apposition to βασιλείαν (basileian) or as a second complement to the object “us” (ἡμᾶς, Jhmas). The translation retains this ambiguity.

[1:6]  ⁴ tc Both the longer reading τῶν αἰώνων (twn aiwnwn, “to the ages of the ages” or, more idiomatically, “for ever and ever”; found in א C Ï) and the shorter (“for ever”; found in ̹⁸ A P 2050 pc bo) have good ms support. The author uses the longer expression (εἰς [τοὺς] αἰῶνας [τῶν] αἰώνων, ei" [tou"] aiwna" [twn] aiwnwn) in every other instance of αἰών in Revelation, twelve passages in all (1:18; 4:9, 10; 5:13; 7:12; 10:6; 11:15; 14:11; 15:7; 19:3; 20:10; 22:5). Thus, on the one hand, the style of the author is consistent, while on the other hand, the scribes may have been familiar with such a stylistic feature, causing them to add the words here. The issues are more complex than can be presented here; the longer reading, however, is probably original (the shorter reading arising from accidental omission of the genitive phrase due to similarity with the preceding words).

[1:14]  ⁵ tn Here δέ (de) has not been translated.

[1:14]  ⁶ tn The clause, “even as white as snow” seems to heighten the preceding clause and is so understood in this ascensive sense (“even”) in the translation.

[1:14]  ⁷ tn The genitive noun πυρός (puros) has been translated as an attributive genitive.

[1:15]  ⁸ tn The precise meaning of the term translated “polished bronze” (χαλκολιβάνῳ, calkolibanw), which appears nowhere else in Greek literature outside of the book of Revelation (see 2:18), is uncertain. Without question it is some sort of metal. BDAG 1076 s.v. χαλκολίβανον suggests “fine brass/bronze.” L&N 2.57 takes the word to refer to particularly valuable or fine bronze, but notes that the emphasis here and in Rev 2:18 is more on the lustrous quality of the metal.

[1:15]  ⁹ tn Or “that has been heated in a furnace until it glows.”

[1:15]  ¹⁰ tn Grk “sound,” but the idea is closer to the roar of a waterfall or rapids.

[1:16]  ¹¹ tn Grk “and having.” In the Greek text this is a continuation of the previous sentence, but because contemporary English style employs much shorter sentences, a new sentence was started here in the translation by supplying the pronoun “he.”

[1:16]  ¹² tn This is a continuation of the previous sentence in the Greek text, but a new sentence was started here in the translation.

[2:20]  ¹³ tn The Greek article has been translated here with demonstrative force.

[2:20]  ¹⁴ tc The ms evidence for γυναῖκα (gunaika, “woman”) alone includes {א C P 1611 2053 pc lat}. The ms evidence for the addition of “your” (σου, sou) includes A 1006 2351 Ï^K pc sy. With the pronoun, the text reads “your wife, Jezebel” instead of “that woman, Jezebel.” In Revelation, A C are the most important mss, along with א Ì⁴⁷ (which only reads in portions of chapters 9-17) 1006 1611 2053; in this instance, the external evidence slightly favors the shorter reading. But internally, it gains strength. The longer reading implies the idea that the angel in 2:18 is the bishop or leader of the church in Thyatira. The pronoun “your” (σου) is used four times in vv. 19-20 and may have been the cause for the scribe copying it again. Further, once the monarchical episcopate was in vogue (beginning in the 2nd century) scribes might have been prone to add “your” here.

[2:20]  ¹⁵ sn Jezebel was the name of King Ahab’s idolatrous and wicked queen in 1 Kgs 16:31; 18:1-5; 19:1-3; 21:5-24. It is probable that the individual named here was analogous to her prototype in idolatry and immoral behavior, since those are the items singled out for mention.

[2:20]  ¹⁶ tn Grk “teaches and deceives” (διδάσκει καὶ πλανᾷ, didaskei kai plana), a construction in which the first verb appears to specify the means by which the second is accomplished: “by her teaching, deceives…”

[2:20]  ¹⁷ tn See the note on the word “servants” in 1:1.

[2:20]  ¹⁸ sn To commit sexual immorality and to eat food sacrificed to idols. Note the conclusions of the Jerusalem Council in Acts 15:29, which specifically prohibits Gentile Christians from engaging in these activities.

[3:12]  ¹⁹ tn Or “who is victorious”; traditionally, “who overcomes.”

[3:12]  ²⁰ tn Grk “I will make him,” but the pronoun (αὐτόν, auton, “him”) is redundant in contemporary English and has not been translated here.

[3:12]  ²¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[3:12]  ²² sn This description of the city of my God is parenthetical, explaining further the previous phrase and interrupting the list of “new names” given here.

[3:14]  ²³ tn Here καί (kai) has not been translated due to differences between Greek and English style.

[3:14]  ²⁴ tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

[3:14]  ²⁵ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

[3:14]  sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.

[3:14]  ²⁶ tn Or “the beginning of God’s creation”; or “the ruler of God’s creation.” From a linguistic standpoint all three meanings for ἀρχή (arch) are possible. The term is well attested in both LXX (Gen 40:13, 21; 41:13) and intertestamental Jewish literature (2 Macc 4:10, 50) as meaning “ruler, authority” (BDAG 138 s.v. 6). Some have connected this passage to Paul’s statements in Col 1:15, 18 which describe Christ as ἀρχή and πρωτότοκος (prwtotoko"; e.g., see R. H. Mounce, Revelation [NICNT], 124) but the term ἀρχή has been understood as either “beginning” or “ruler” in that passage as well. The most compelling connection is to be found in the prologue to John’s Gospel (1:2-4) where the λόγος (logos) is said to be “in the beginning (ἀρχή) with God,” a temporal reference connected with creation, and then v. 3 states that “all things were made through him.” The connection with the original creation suggests the meaning “originator” for ἀρχή here. BDAG 138 s.v. 3 gives the meaning “the first cause” for the word in Rev 3:14, a term that is too philosophical for the general reader, so the translation “originator” was used instead. BDAG also notes, “but the mng. beginning = ‘first created’ is linguistically probable (s. above 1b and Job 40:19; also CBurney, Christ as the ᾿Αρχή of Creation: JTS 27, 1926, 160-77).” Such a meaning is unlikely here, however, since the connections described above are much more probable.

[3:15]  ²⁷ sn Laodicea was near two other towns, each of which had a unique water source. To the north was Hierapolis which had a natural hot spring, often used for medicinal purposes. To the east was Colossae which had cold, pure waters. In contrast to these towns, Laodicea had no permanent supply of good water. Efforts to pipe water to the city from nearby springs were successful, but it would arrive lukewarm. The metaphor in the text is not meant to relate spiritual fervor to temperature. This would mean that Laodicea would be commended for being spiritually cold, but it is unlikely that Jesus would commend this. Instead, the metaphor condemns Laodicea for not providing spiritual healing (being hot) or spiritual refreshment (being cold) to those around them. It is a condemnation of their lack of works and lack of witness.

[3:18]  ²⁸ tn Grk “I counsel you to buy.”

[3:18]  ²⁹ tn Grk “rich, and.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation, repeating the words “Buy from me” to make the connection clear for the English reader.

[3:18]  ³⁰ tn Grk “the shame of the nakedness of you,” which has been translated as an attributed genitive like καινότητι ζωῆς (kainothti zwh") in Rom 6:4 (ExSyn 89-90).

[3:18]  ³¹ sn The city of Laodicea had a famous medical school and exported a powder (called a “Phrygian powder”) that was widely used as an eye salve. It was applied to the eyes in the form of a paste the consistency of dough (the Greek term for the salve here, κολλούριον, kollourion [Latin collyrium], is a diminutive form of the word for a long roll of bread).

[4:1]  ³² tn Grk “and behold.” The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[4:1]  ³³ tn Or “in the sky” (the same Greek word means both “heaven” and “sky”).

[4:1]  ³⁴ 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.”

[4:1]  ³⁵ sn The phrase speaking to me like a trumpet refers back to Rev 1:10.

[4:1]  ³⁶ tn The conjunction καί (kai), much like the vav-consecutive in Hebrew, appears to be introducing a final/purpose clause here rather than a coordinate clause.

[5:5]  ³⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[5:5]  ³⁸ tn Grk “says” (a historical present).

[5:5]  ³⁹ tn The present imperative with μή (mh) is used here to command cessation of an action in progress (ExSyn 724 lists this verse as an example).

[5:5]  ⁴⁰ tn Or “has been victorious”; traditionally, “has overcome.”

[5:5]  ⁴¹ tn The infinitive has been translated as an infinitive of result here.

[5:13]  ⁴² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[5:13]  ⁴³ tn Grk “saying.”

[5:13]  ⁴⁴ tn Or “dominion.”

[6:12]  ⁴⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:12]  ⁴⁶ tn Or “powerful”; Grk “a great.”

[6:12]  ⁴⁷ tn Or “like hairy sackcloth” (L&N 8.13).

[6:12]  ⁴⁸ tn Grk “like blood,” understanding αἷμα (aima) as a blood-red color rather than actual blood (L&N 8.64).

[6:17]  ⁴⁹ tc Most mss (A Ï bo) change the pronoun “their” to “his” (αὐτοῦ, autou) in order to bring the text in line with the mention of the one seated on the throne in the immediately preceding verse, and to remove the ambiguity about whose wrath is in view here. The reading αὐτῶν (autwn, “their”) is well supported by א C 1611 1854 2053 2329 2344 pc latt sy. On both internal and external grounds, it should be regarded as original.

[6:17]  ⁵⁰ tn The translation “to withstand (it)” for ἵστημι (Jisthmi) is based on the imagery of holding one’s ground in a military campaign or an attack (BDAG 482 s.v. B.4).

[7:10]  ⁵¹ tn The dative here has been translated as a dative of possession.

[8:12]  ⁵² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[8:12]  ⁵³ tn Grk “the day did not shine [with respect to] the third of it.”

[9:1]  ⁵⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[9:1]  ⁵⁵ tn Or “from heaven” (the same Greek word means both “heaven” and “sky”).

[9:1]  ⁵⁶ 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.”

[9:9]  ⁵⁷ 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]  ⁵⁸ tn In the Greek text there is a shift to the present tense here; the previous verbs translated “had” are imperfects.

[9:10]  ⁵⁹ tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”

[9:12]  ⁶⁰ tn Grk “behold.” Here ἰδού (idou) has been translated as “but” to indicate the contrast present in the context.

[9:19]  ⁶¹ tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”

[9:19]  ⁶² tn Grk “is.”

[10:1]  ⁶³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[10:1]  ⁶⁴ tn Or “clothed.”

[10:1]  ⁶⁵ tn Or “like fiery pillars,” translating πυρός (puros) as an attributive genitive.

[10:8]  ⁶⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[10:8]  ⁶⁷ tn The participle λαλοῦσαν (lalousan) has been translated as “began to speak.” The use of πάλιν (palin) indicates an ingressive idea.

[10:8]  ⁶⁸ 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]  ⁶⁹ tn Grk “again, saying.” The participle λέγουσαν (legousan) is redundant in contemporary English and has not been translated.

[10:8]  ⁷⁰ tn The perfect passive participle ἠνεῳγμένον (hnewgmenon) is in second attributive position and has been translated as an attributive adjective.

[10:10]  ⁷¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the instructions given by the angel.

[10:10]  ⁷² tn Grk “it was.” The idea of taste is implied.

[10:10]  ⁷³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:14]  ⁷⁴ tn Grk “has passed.”

[11:15]  ⁷⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:15]  ⁷⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[11:18]  ⁷⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:18]  ⁷⁸ tn Or “The Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[11:18]  ⁷⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:18]  ⁸⁰ tn See the note on the word “servants” in 1:1.

[11:18]  ⁸¹ tn Grk “who fear.”

[11:18]  ⁸² 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]  ⁸³ 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]  ⁸⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence on events within the vision.

[11:19]  ⁸⁵ 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]  ⁸⁶ 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]  ⁸⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[12:1]  ⁸⁸ sn Sun…moon…stars. This imagery is frequently identified with the nation Israel because of Joseph’s dream in Gen 37.

[12:4]  ⁸⁹ tn Here καί (kai) has been translated as “now” to indicate that this remark is virtually parenthetical.

[12:4]  ⁹⁰ tn Grk “its”; the referent (the dragon) has been specified in the translation for clarity.

[12:4]  ⁹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:6]  ⁹² tn Grk “and the woman,” which would be somewhat redundant in English.

[12:6]  ⁹³ tn Or “desert.”

[12:6]  ⁹⁴ tn Grk “where she has there a place prepared by God.”

[12:6]  ⁹⁵ tn Grk “so they can take care of her.”

[12:10]  ⁹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:10]  ⁹⁷ tn Or “the right of his Messiah to rule.” See L&N 37.35.

[12:10]  ⁹⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[12:10]  ⁹⁹ 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]  ¹⁰⁰ tn Or “who accuses them continually.”

[12:16]  ¹⁰¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present here.

[12:16]  ¹⁰² tn Grk “the earth helped the woman.”

[12:16]  ¹⁰³ tn Grk “the earth opened its mouth” (a metaphor for the ground splitting open).

[13:3]  ¹⁰⁴ 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]  ¹⁰⁵ 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]  ¹⁰⁶ 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]  ¹⁰⁷ 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).”

[13:10]  ¹⁰⁸ tc Many mss (C 051* 2351 Ï^A pc) read “if anyone will kill with the sword, it is necessary for him to be killed with the sword” (εἴ τις ἐν μαχαίρῃ ἀποκτενεῖ, δεῖ αὐτὸν ἐν μαχαίρῃ ἀποκτανθῆναι). Other mss (א 1006 1611* 1854 al) are similar except that they read a present tense “kills” (ἀποκτείνει, apokteinei) in this sentence. Both of these variants may be regarded as essentially saying the same thing. On the other hand, codex A reads “if anyone is to be killed by the sword, he is to be killed by the sword” (εἴ τις ἐν μαχαίρῃ ἀποκτανθῆναι αὐτὸν ἐν μαχαίρῃ ἀποκτανθῆναι). Thus the first two variants convey the idea of retribution, while the last variant, supported by codex A, does not. (There are actually a dozen variants here, evidence that scribes found the original text quite difficult. Only the most important variants are discussed in this note.) The first two variants seem to be in line with Jesus’ comments in Matt 26:52: “everyone who takes up the sword will die by the sword.” The last variant, however, seems to be taking up an idea found in Jer 15:2: “Those destined for death, to death; those for the sword, to the sword; those for starvation, to starvation; those for captivity, to captivity.” Though G. B. Caird, Revelation (HNTC), 169-70, gives four arguments in favor of the first reading (i.e., “whoever kills with the sword must with the sword be killed”), the arguments he puts forward can be read equally as well to support the latter alternative. In the end, the reading in codex A seems to be original. The fact that this sentence seems to be in parallel with 10a (which simply focuses on God’s will and suffering passively and is therefore akin to the reading in codex A), and that it most likely gave rise to the others as the most difficult reading, argues for its authenticity.

[13:10]  ¹⁰⁹ 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]  ¹¹⁰ tn Or “perseverance.”

[13:12]  ¹¹¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[13:12]  ¹¹² tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:12]  ¹¹³ 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.”

[13:15]  ¹¹⁴ tn Grk “it”; the referent (the second beast) has been specified in the translation for clarity.

[13:15]  ¹¹⁵ tn Grk “it was given [permitted] to it [the second beast].”

[13:15]  ¹¹⁶ 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]  ¹¹⁷ tn Grk “of the beast”; the word “first” has been supplied to specify the referent.

[13:16]  ¹¹⁸ tn Or “forced”; Grk “makes” (ποιεῖ, poiei).

[13:16]  ¹¹⁹ tn See the note on the word “servants” in 1:1.

[13:17]  ¹²⁰ 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]  ¹²¹ 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]  ¹²² tn Grk “except the one who had.”

[13:17]  ¹²³ tn Grk “his name or the number of his name.”

[13:18]  ¹²⁴ tn Grk “Here is wisdom.”

[13:18]  ¹²⁵ 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]  ¹²⁶ tc A few mss (̹¹⁵ C, along with a few mss known to Irenaeus {and two minuscule mss, 5 and 11, no longer extant}), read 616 here, and several other witnesses have other variations. Irenaeus’ mention of mss that have 616 is balanced by his rejection of such witnesses in this case. As intriguing as the reading 616 is (since the conversion of Nero Caesar’s name in Latin by way of gematria would come out to 616), it must remain suspect because such a reading seems motivated in that it conforms more neatly to Nero’s gematria.

[14:2]  ¹²⁷ 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]  ¹²⁸ tn Here καί (kai) has been translated as “now” to indicate the introduction of a new topic.

[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 mss (A 1 2329 Ï^K) read “another, a second angel” (ἄλλος δεύτερος ἄγγελος, allo" deutero" angelo"). Second, other mss (Ì⁴⁷ א* 1006 1841 1854 pc) read just “another, a second” (ἄλλος δεύτερος). Third, the reading “another angel” (ἄλλος ἄγγελος) is supported by a few Greek mss and some versional evidence (69 pc ar vg). Fourth, several mss (א² [C reads δεύτερον instead of δεύτερος] 051 1611 2053 2344 Ï^A) support the reading “another, a second angel” (ἄλλος ἄγγελος δεύτερος). The reading that most likely gave rise to the others is the fourth. The first reading attempts to smooth out the grammar by placing the adjective in front of the noun. The second reading may have dropped out the “angel” on the basis of its similarity to “another” (ἄλλος). The third reading either intentionally or accidentally left out the word “second.” In any event, this is weakly attested and should not be given much consideration. (If, however, this reading had had good support, with “second” floating, and with “third” in the text in 14:9, one could possibly see δεύτερος as a motivated reading. But without sufficient support for the third reading, the one thing that is most certain is that δεύτερος was part of the original text here.) It is difficult to account for the rise of the other readings if “second” is not original. And the undisputed use of “third” (τρίτος, tritos) in 14:9 may be another indicator that the adjective “second” was in the original text. Finally, the fourth reading is the more difficult and therefore, in this case, to be accepted as the progenitor of the others.

[14:8]  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.

[14:12]  ¹⁴² tn Grk “Here is.”

[14:12]  ¹⁴³ tn Or “the perseverance.”

[14:12]  ¹⁴⁴ tn Grk “who keep.”

[14:12]  ¹⁴⁵ tn The words “hold to” are implied as a repetition of the participle translated “keep” (οἱ τηροῦντες, Joi throunte").

[14:12]  ¹⁴⁶ 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.”

[14:15]  ¹⁴⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[14:15]  ¹⁴⁸ tn Grk “Send out.”

[14:15]  ¹⁴⁹ tn The aorist θέρισον (qerison) has been translated ingressively.

[14:16]  ¹⁵⁰ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.

[14:20]  ¹⁵¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[14:20]  ¹⁵² sn The winepress was stomped. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process).

[14:20]  ¹⁵³ 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]  ¹⁵⁴ 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.

[16:10]  ¹⁵⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:10]  ¹⁵⁶ tn Grk “the fifth”; the referent (the fifth angel) has been specified in the translation for clarity.

[16:10]  ¹⁵⁷ tn Here καί (kai) has been translated as “so that” to indicate the implied result of the fifth bowl being poured out.

[16:10]  ¹⁵⁸ tn Grk “his kingdom became dark.”

[16:10]  ¹⁵⁹ tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

[16:10]  ¹⁶⁰ tn On this term BDAG 620 s.v. μασάομαι states, “bite w. acc. τὰς γλώσσας bite their tongues Rv 16:10.”

[16:10]  ¹⁶¹ tn The preposition ἐκ (ek) has been translated here and twice in the following verse with a causal sense.

[16:12]  ¹⁶² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:12]  ¹⁶³ tn Grk “the sixth”; the referent (the sixth angel) has been specified in the translation for clarity.

[16:12]  ¹⁶⁴ tn Grk “and its water was dried up.” Here the passive construction has been translated as an active one.

[16:12]  ¹⁶⁵ tn Grk “in order that the way might be prepared.” Here the passive construction has been translated as an active one.

[16:12]  ¹⁶⁶ 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.”

[16:19]  ¹⁶⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[16:19]  ¹⁶⁸ tn Or “of the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[16:19]  ¹⁶⁹ tn Grk “fell.”

[16:19]  ¹⁷⁰ tn Here καί (kai) has been translated as “so” to indicate the implied result of Babylon’s misdeeds (see Rev 14:8).

[16:19]  ¹⁷¹ 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]  ¹⁷² 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.

[16:21]  ¹⁷³ 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]  ¹⁷⁴ 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]  ¹⁷⁵ 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]  ¹⁷⁶ tn Grk “the men”; for stylistic reasons the pronoun “they” is used here.

[16:21]  ¹⁷⁷ tn Grk “the plague of it.”

[16:21]  ¹⁷⁸ tn Grk “since the plague of it was exceedingly great.”

[17:4]  ¹⁷⁹ 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]  ¹⁸⁰ tn The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors.

[17:4]  ¹⁸¹ tn Grk “gilded with gold” (an instance of semantic reinforcement, see L&N 49.29).

[17:4]  ¹⁸² 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]  ¹⁸³ tc Several mss (including 1611 1854 2053 Ï^K pc) read “sexual immorality on/of the earth” (πορνείας τῆς γῆς, porneia" th" gh") instead of “her sexual immorality.” Other mss (א sy^h** [co]) read “her sexual immorality and the earth’s” (πορνείας αὐτῆς καὶ τῆς γῆς, porneia" aujth" kai th" gh"). The translation is a rendering of πορνείας αὐτῆς, found in {A 1006 2344 al}. It seems that the first reading “sexuality immorality on/of the earth” was a scribal mistake in which letters may have been confused (auths would have been read as thsghs), or was perhaps influenced by the presence of “of the world” (τῆς γῆς) at the end of v. 5. The original wording seems to be “her sexual immorality”; codex א has conflated the two readings.

[17:5]  ¹⁸⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:5]  ¹⁸⁵ 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”).

[17:9]  ¹⁸⁶ tn Grk “Here is the mind that has wisdom.”

[17:9]  ¹⁸⁷ 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.

[17:15]  ¹⁸⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[17:15]  ¹⁸⁹ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[17:15]  ¹⁹⁰ 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.

[17:18]  ¹⁹¹ tn Grk “And.” Because this remark is somewhat resumptive in nature, “as for” is used in the translation.

[18:1]  ¹⁹² tn Grk “glory”; but often in the sense of splendor, brightness, or radiance (see L&N 14.49).

[18:2]  ¹⁹³ tn Here καί (kai) has not been translated because of differences between Greek and English style

[18:2]  ¹⁹⁴ tn Or “It” (the subject is embedded in the verb in Greek; the verb only indicates that it is third person). Since the city has been personified as the great prostitute, the feminine pronoun was used in the translation.

[18:2]  ¹⁹⁵ tn Here BDAG 1067 s.v. φυλακή 3 states, “a place where guarding is done, prison…Of the nether world or its place of punishment (πνεῦμα 2 and 4c) 1 Pt 3:19 (BReicke, The Disobedient Spirits and Christian Baptism ’46, 116f). It is in a φ. in the latter sense that Satan will be rendered harmless during the millennium Rv 20:7. The fallen city of Babylon becomes a φυλακή haunt for all kinds of unclean spirits and birds 18:2ab.”

[18:2]  ¹⁹⁶ tc There are several problems in this verse. It seems that according to the ms evidence the first two phrases (i.e., “and a haunt for every unclean spirit, and a haunt for every unclean bird” [καὶ φυλακὴ παντὸς πνεύματος ἀκαθάρτου καὶ φυλακὴ παντὸς ὀρνέου ἀκαθάρτου, kai fulakh panto" pneumato" akaqartou kai fulakh panto" orneou akaqartou]) are to be regarded as authentic, though there are some ms discrepancies. The similar beginnings (καὶ φυλακὴ παντός) and endings (ἀκαθάρτου) of each phrase would easily account for some mss omitting one or the other phrase. The third phrase (“a haunt for every unclean animal” [καὶ φυλακὴ παντὸς θηρίου ἀκαθάρτου, kai fulakh panto" qhriou akaqartou]), however, is more problematic since it is missing in several important mss (א C 051 Ï). The passage as a whole, including the third phrase, seems to be an allusion to Isa 13:21 and 34:11. It seems reasonable, in such a case, to assume that since there is good ms evidence to support the third phrase (A 1611 2329 al), it probably dropped out of certain mss because of its similarity to the two preceding clauses. It is the presence of all three phrases in the original that most likely gave rise to the divergent ms evidence extant today.

[18:10]  ¹⁹⁷ tn Or “judgment,” condemnation,” “punishment.” BDAG 569 s.v. κρίσις 1.a.β states, “The word oft. means judgment that goes against a person, condemnation, and the sentence that follows…ἡ κ. σου your judgment Rv 18:10.”

[18:14]  ¹⁹⁸ tn On ὀπώρα (opwra) L&N 3.34 states, “ἡ ὀπώρα σου τῆς ἐπιθυμίας τῆς ψυχῆς ‘the ripe fruit for which you longed’ Re 18:14. In this one occurrence of ὀπώρα in the NT, ‘ripe fruit’ is to be understood in a figurative sense of ‘good things.’”

[18:14]  ¹⁹⁹ tn Grk “you desired in your soul.”

[18:14]  ²⁰⁰ tn On λιπαρός (liparo") BDAG 597 s.v. states, “luxury Rv 18:14.”

[18:14]  ²⁰¹ tn On τὰ λαμπρά (ta lampra) BDAG 585 s.v. λαμπρός 4 states, “splendor…in which a rich man takes delight (cp. Jos., Ant. 12, 220 δωρεὰς δοὺς λαμπράς) Rv 18:14.”

[18:14]  ²⁰² tn Verse 14 is set in parentheses because in it the city, Babylon, is addressed directly in second person.

[18:14]  sn This verse forms a parenthetical aside in the narrative.

[18:16]  ²⁰³ tn The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors.

[18:16]  ²⁰⁴ tn Grk “gilded with gold” (an instance of semantic reinforcement, see L&N 49.29).

[18:19]  ²⁰⁵ tn Grk “with weeping and mourning, saying.” Here the participle λέγοντες (legontes) has not been translated because it is redundant in contemporary English.

[18:19]  ²⁰⁶ tn On ἡρημώθη (Jhrhmwqh) L&N 20.41 states, “to suffer destruction, with the implication of being deserted and abandoned – ‘to be destroyed, to suffer destruction, to suffer desolation.’ ἐρημόομαι: μιᾷ ὥρᾳ ἠρημώθη ὁ τοσοῦτος πλοῦτος ‘such great wealth has been destroyed within a single hour’ Re 18:17.”

[18:21]  ²⁰⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[18:21]  ²⁰⁸ tn On ὅρμημα ({ormhma) BDAG 724 s.v. states, “violent rush, onset ὁρμήματι βληθήσεται Βαβυλών Babylon will be thrown down with violence Rv 18:21.” L&N 68.82 refers to the suddenness of the force or violence.

[18:21]  ²⁰⁹ sn Thrown down is a play on both the words and the action. The angel’s action with the stone illustrates the kind of sudden violent force with which the city will be overthrown.

[19:7]  ²¹⁰ tn This verb and the next two verbs are hortatory subjunctives (giving exhortations).

[19:10]  ²¹¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s announcement.

[19:10]  ²¹² tn Grk “I fell down at his feet.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”

[19:10]  ²¹³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[19:10]  ²¹⁴ tn On the elliptical expression ὅρα μή (Jora mh) BDAG 720 s.v. ὁράω B.2 states: “Elliptically…ὅρα μή (sc. ποιήσῃς) watch out! don’t do that! Rv 19:10; 22:9.”

[19:10]  ²¹⁵ tn The lowliness of a slave is emphasized in the Greek text with the emphatic position of σύνδουλος (sundoulo"). The use of “only” helps to bring this nuance out in English.

[19:10]  ²¹⁶ tn Grk “fellow slave.” See the note on the word “servants” in v. 2.

[19:10]  ²¹⁷ tn The Greek term “brother” literally refers to family relationships, but here it is used in a broader sense to connote familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a).

[19:10]  ²¹⁸ tn The genitive ᾿Ιησοῦ (Ihsou) has been translated as an objective genitive here. A subjective genitive, also possible, would produce the meaning “who hold to what Jesus testifies.”

[20:5]  ²¹⁹ sn This statement appears to be a parenthetical comment by the author.

[20:8]  ²²⁰ tn Or “mislead.”

[20:8]  ²²¹ sn The battle with Gog and Magog is described in the OT in Ezek 38:1-39:20.

[20:8]  ²²² tn Grk “of whom the number of them [is] like the sand of the sea” (an allusion to Isa 10:22).

[20:11]  ²²³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:11]  ²²⁴ tn Traditionally, “great,” but μέγας (megas) here refers to size rather than importance.

[20:11]  ²²⁵ tn Or “and the sky.” The same Greek word means both “heaven” and “sky,” and context usually determines which is meant. In this apocalyptic scene, however, it is difficult to be sure what referent to assign the term.

[20:11]  ²²⁶ tn Or “vanished.”

[20:11]  sn The phrase the earth and the heaven fled from his presence can be understood (1) as visual imagery representing the fear of corruptible matter in the presence of God, but (2) it can also be understood more literally as the dissolution of the universe as we know it in preparation for the appearance of the new heaven and new earth (Rev 21:1).

[20:13]  ²²⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:13]  ²²⁸ sn Here Death is personified (cf. 1 Cor 15:55).

[20:14]  ²²⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[21:1]  ²³⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[21:1]  ²³¹ tn For the translation of ἀπέρχομαι (apercomai; here ἀπῆλθαν [aphlqan]) L&N 13.93 has “to go out of existence – ‘to cease to exist, to pass away, to cease.’”

[21:3]  ²³² tn Or “dwelling place”; traditionally, “tabernacle”; literally “tent.”

[21:3]  ²³³ tn Or “people”; Grk “men” (ἀνθρώπων, anqrwpwn), a generic use of the term. In the translation “human beings” was used here because “people” occurs later in the verse and translates a different Greek word (λαοί, laoi).

[21:3]  ²³⁴ tn Grk “men, and he.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[21:3]  ²³⁵ tc ‡ Most mss (א Ï^K) do not add the words “[as] their God” (αὐτῶν θεός, autwn qeos) after “he will be with them.” The mss with these words include A 2030 2050 2329 al. The Andreas group (Ï^A) also has the words, but in a different arrangement with the preceding (ἔσται μετ᾿ αὐτῶν θεὸς αὐτῶν, estai met’ autwn qeo" autwn). Not only do the words float, but scribes may have been motivated to make a connection here more directly with Isa 7:14; 8:8; Jer 24:7; 31:33; Zech 8:8. In light of sufficient external evidence as well as the possibility that the longer reading is theologically motivated, the shorter reading is preferred. NA²⁷ places the words in brackets, indicating doubts as to their authenticity.

[21:6]  ²³⁶ tn Or “It has happened.”

[21:6]  ²³⁷ tn The word “water” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[21:6]  ²³⁸ tn Or “as a free gift” (see L&N 57.85).

[21:16]  ²³⁹ tn Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the description of the city.

[21:16]  ²⁴⁰ tn Or “the city lies square.” On κεῖμαι (keimai) in this context, BDAG 537 s.v. 2 states, “lie, of things…ἡ πόλις τετράγωνος κεῖται is laid out as a square Rv 21:16.”

[21:16]  ²⁴¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:16]  ²⁴² tn Grk “with the rod”; the word “measuring” is supplied from the description in v. 15.

[21:16]  ²⁴³ tn Or “two thousand two hundred kilometers,” Grk “12,000 stades.” A stade was a measure of length about 607 ft (185 m).

[21:18]  ²⁴⁴ tn Grk “and its wall”; the referent of the pronoun (the city) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.

[21:18]  ²⁴⁵ tn The phrase ἡ ἐνδώμησις τοῦ τείχους (Jh endwmhsi" tou teicou") is difficult to translate precisely. BDAG 334 s.v. ἐνδώμησις states, “primary mng. ‘interior structure’; in our lit. prob.=construction, hence material τοῦ τείχους Rv 21:18.” The phrase could then be translated, “the foundation of the city wall was jasper” or “the material used for the wall of the city was jasper.” The latter alternative has been used in the translation because the text goes on to discuss the foundation in 21:19 (using the term θεμέλιος [qemelios]), which is somewhat redundant if the foundation is mentioned here.

[21:18]  ²⁴⁶ tn Or “transparent crystal.” See L&N 6.222, which notes the emphasis is on transparency here. The same Greek word, καθαρός (kaqaros), means both “pure” (referring to the gold) and “transparent” (referring to the glass).

[21:21]  ²⁴⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:21]  ²⁴⁸ tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).

[22:13]  ²⁴⁹ sn These lines are parenthetical, forming an aside to the narrative. The speaker here is the Lord Jesus Christ himself rather than the narrator.

[22:14]  ²⁵⁰ tn Grk “so that there will be to them authority over the tree of life.”

[22:16]  ²⁵¹ tn On this expression BDAG 892 s.v. πρωϊνός states, “early, belonging to the morning ὁ ἀστὴρ ὁ πρ. the morning star, Venus Rv 2:28; 22:16.”

[22:21]  ²⁵² tc Most mss (א Ï) read “amen” (ἀμήν, amhn) after “all” (πάντων, pantwn). It is, however, not found in other important mss (A 1006 1841 pc). It is easier to account for its addition than its omission from the text if original. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant.