Wahyu 5:1--22:21
Konteks5:1 Then 1 I saw in the right hand of the one who was seated on the throne a scroll written on the front and back 2 and sealed with seven seals. 3 5:2 And I saw a powerful angel proclaiming in a loud voice: “Who is worthy to open the scroll and to break its seals?” 5:3 But 4 no one in heaven or on earth or under the earth was able to open the scroll or look into it. 5:4 So 5 I began weeping bitterly 6 because no one was found who was worthy to open the scroll or to look into it. 5:5 Then 7 one of the elders said 8 to me, “Stop weeping! 9 Look, the Lion of the tribe of Judah, the root of David, has conquered; 10 thus he can open 11 the scroll and its seven seals.”
5:6 Then 12 I saw standing in the middle of the throne 13 and of the four living creatures, and in the middle of the elders, a Lamb that appeared to have been killed. 14 He had 15 seven horns and seven eyes, which 16 are the seven 17 spirits of God 18 sent out into all the earth. 5:7 Then 19 he came and took the scroll 20 from the right hand of the one who was seated on the throne, 5:8 and when he had taken the scroll, the four living creatures and the twenty-four elders threw themselves to the ground 21 before the Lamb. Each 22 of them had a harp and golden bowls full of incense (which are the prayers of the saints). 23 5:9 They were singing a new song: 24
“You are worthy to take the scroll
and to open its seals
because you were killed, 25
and at the cost of your own blood 26 you have purchased 27 for God
persons 28 from every tribe, language, 29 people, and nation.
5:10 You have appointed 30 them 31 as a kingdom and priests 32 to serve 33 our God, and they will reign 34 on the earth.”
5:11 Then 35 I looked and heard the voice of many angels in a circle around the throne, as well as the living creatures and the elders. Their 36 number was ten thousand times ten thousand 37 – thousands times thousands – 5:12 all of whom 38 were singing 39 in a loud voice:
“Worthy is the lamb who was killed 40
to receive power and wealth
and wisdom and might
and honor and glory and praise!”
5:13 Then 41 I heard every creature – in heaven, on earth, under the earth, in the sea, and all that is in them – singing: 42
“To the one seated on the throne and to the Lamb
be praise, honor, glory, and ruling power 43 forever and ever!”
5:14 And the four living creatures were saying “Amen,” and the elders threw themselves to the ground 44 and worshiped.
6:1 I looked on when the Lamb opened one of the seven seals, and I heard one of the four living creatures saying with a thunderous voice, 45 “Come!” 46 6:2 So 47 I looked, 48 and here came 49 a white horse! The 50 one who rode it 51 had a bow, and he was given a crown, 52 and as a conqueror 53 he rode out to conquer.
6:3 Then 54 when the Lamb 55 opened the second seal, I heard the second living creature saying, “Come!” 6:4 And another horse, fiery red, 56 came out, and the one who rode it 57 was granted permission 58 to take peace from the earth, so that people would butcher 59 one another, and he was given a huge sword.
6:5 Then 60 when the Lamb opened the third seal I heard the third living creature saying, “Come!” So 61 I looked, 62 and here came 63 a black horse! The 64 one who rode it 65 had a balance scale 66 in his hand. 6:6 Then 67 I heard something like a voice from among the four living creatures saying, “A quart 68 of wheat will cost a day’s pay 69 and three quarts of barley will cost a day’s pay. But 70 do not damage the olive oil and the wine!”
6:7 Then 71 when the Lamb opened the fourth seal I heard the voice of the fourth living creature saying, “Come!” 6:8 So 72 I looked 73 and here came 74 a pale green 75 horse! The 76 name of the one who rode it 77 was Death, and Hades followed right behind. 78 They 79 were given authority over a fourth of the earth, to kill its population with the sword, 80 famine, and disease, 81 and by the wild animals of the earth.
6:9 Now 82 when the Lamb opened the fifth seal, I saw under the altar the souls of those who had been violently killed 83 because of the word of God and because of the testimony they had given. 6:10 They 84 cried out with a loud voice, 85 “How long, 86 Sovereign Master, 87 holy and true, before you judge those who live on the earth and avenge our blood?” 6:11 Each 88 of them was given a long white robe and they were told to rest for a little longer, until the full number was reached 89 of both their fellow servants 90 and their brothers who were going to be killed just as they had been.
6:12 Then 91 I looked when the Lamb opened the sixth seal, and a huge 92 earthquake took place; the sun became as black as sackcloth made of hair, 93 and the full moon became blood red; 94 6:13 and the stars in the sky 95 fell to the earth like a fig tree dropping 96 its unripe figs 97 when shaken by a fierce 98 wind. 6:14 The sky 99 was split apart 100 like a scroll being rolled up, 101 and every mountain and island was moved from its place. 6:15 Then 102 the kings of the earth, the 103 very important people, the generals, 104 the rich, the powerful, and everyone, slave 105 and free, hid themselves in the caves and among the rocks of the mountains. 6:16 They 106 said to the mountains and to the rocks, “Fall on us and hide us from the face of the one who is seated on the throne and from the wrath of the Lamb, 107 6:17 because the great day of their 108 wrath has come, and who is able to withstand it?” 109
7:1 After this I saw four angels standing at the four corners of the earth, holding back the four winds of the earth so no wind could blow on the earth, on the sea, or on any tree. 7:2 Then 110 I saw another angel ascending from the east, 111 who had 112 the seal 113 of the living God. He 114 shouted out with a loud voice to the four angels who had been given permission 115 to damage the earth and the sea: 116 7:3 “Do not damage the earth or the sea or the trees until we have put a seal on the foreheads of the servants 117 of our God.” 7:4 Now 118 I heard the number of those who were marked with the seal, 119 one hundred and forty-four thousand, sealed from all 120 the tribes of the people of Israel: 121
7:5 From the tribe of Judah, twelve thousand were sealed,
from the tribe of Reuben, twelve thousand,
from the tribe of Gad, twelve thousand,
7:6 from the tribe of Asher, twelve thousand,
from the tribe of Naphtali, twelve thousand,
from the tribe of Manasseh, twelve thousand,
7:7 from the tribe of Simeon, twelve thousand,
from the tribe of Levi, twelve thousand,
from the tribe of Issachar, twelve thousand,
7:8 from the tribe of Zebulun, twelve thousand,
from the tribe of Joseph, twelve thousand,
from the tribe of Benjamin, twelve thousand were sealed.
7:9 After these things I looked, and here was 122 an enormous crowd that no one could count, made up of persons from every nation, tribe, 123 people, and language, standing before the throne and before the Lamb dressed in long white robes, and with palm branches in their hands. 7:10 They were shouting out in a loud voice,
“Salvation belongs to our God, 124
to the one seated on the throne, and to the Lamb!”
7:11 And all the angels stood 125 there in a circle around the throne and around the elders and the four living creatures, and they threw themselves down with their faces to the ground 126 before the throne and worshiped God, 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!”
7:13 Then 127 one of the elders asked 128 me, “These dressed in long white robes – who are they and where have they come from?” 7:14 So 129 I said to him, “My lord, you know the answer.” 130 Then 131 he said to me, “These are the ones who have come out of the great tribulation. They 132 have washed their robes and made them white in the blood of the Lamb! 7:15 For this reason they are before the throne of God, and they serve 133 him day and night in his temple, and the one seated on the throne will shelter them. 134 7:16 They will never go hungry or be thirsty again, and the sun will not beat down on them, nor any burning heat, 135 7:17 because the Lamb in the middle of the throne will shepherd them and lead them to springs of living water, and God will wipe away every tear from their eyes.” 136
8:1 Now 137 when the Lamb 138 opened the seventh seal there was silence in heaven for about half an hour. 8:2 Then 139 I saw the seven angels who stand before God, and seven trumpets were given to them. 8:3 Another 140 angel holding 141 a golden censer 142 came and was stationed 143 at the altar. A 144 large amount of incense was given to him to offer up, with the prayers of all the saints, on the golden altar that is before the throne. 8:4 The 145 smoke coming from the incense, 146 along with the prayers of the saints, ascended before God from the angel’s hand. 8:5 Then 147 the angel took the censer, filled it with fire from the altar, and threw it on the earth, and there were crashes of thunder, roaring, 148 flashes of lightning, and an earthquake.
8:6 Now 149 the seven angels holding 150 the seven trumpets prepared to blow them.
8:7 The 151 first angel blew his trumpet, and there was hail and fire mixed with blood, and it was thrown at the earth so that 152 a third of the earth was burned up, a third of the trees were burned up, and all the green grass was burned up.
8:8 Then 153 the second angel blew his trumpet, and something like a great mountain of burning fire was thrown into the sea. A 154 third of the sea became blood, 8:9 and a third of the creatures 155 living in the sea died, and a third of the ships were completely destroyed. 156
8:10 Then 157 the third angel blew his trumpet, and a huge star burning like a torch fell from the sky; 158 it landed 159 on a third of the rivers and on the springs of water. 8:11 (Now 160 the name of the star is 161 Wormwood.) 162 So 163 a third of the waters became wormwood, 164 and many people died from these waters because they were poisoned. 165
8:12 Then 166 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 167 and for a third of the night likewise. 8:13 Then 168 I looked, and I heard an 169 eagle 170 flying directly overhead, 171 proclaiming with a loud voice, “Woe! Woe! Woe to those who live on the earth because of the remaining sounds of the trumpets of the three angels who are about to blow them!” 172
9:1 Then 173 the fifth angel blew his trumpet, and I saw a star that had fallen from the sky 174 to the earth, and he was given the key to the shaft of the abyss. 175 9:2 He 176 opened the shaft of the abyss and smoke rose out of it 177 like smoke from a giant furnace. The 178 sun and the air were darkened with smoke from the shaft. 9:3 Then 179 out of the smoke came locusts onto the earth, and they were given power 180 like that of the scorpions of the earth. 9:4 They 181 were told 182 not to damage the grass of the earth, or any green plant or tree, but only those people 183 who did not have the seal of God on their 184 forehead. 9:5 The locusts 185 were not given permission 186 to kill 187 them, but only to torture 188 them 189 for five months, and their torture was like that 190 of a scorpion when it stings a person. 191 9:6 In 192 those days people 193 will seek death, but 194 will not be able to 195 find it; they will long to die, but death will flee from them.
9:7 Now 196 the locusts looked like horses equipped for battle. On 197 their heads were something like crowns similar to gold, 198 and their faces looked like men’s 199 faces. 9:8 They 200 had hair like women’s hair, and their teeth were like lions’ teeth. 9:9 They had breastplates 201 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 202 tails and stingers like scorpions, and their ability 203 to injure people for five months is in their tails. 9:11 They have as king over them the angel of the abyss, whose name in Hebrew is Abaddon, and in Greek, Apollyon. 204
9:12 The first woe has passed, but 205 two woes are still coming after these things!
9:13 Then 206 the sixth angel blew his trumpet, and I heard a single voice coming from the 207 horns on the golden altar that is before God, 9:14 saying to the sixth angel, the one holding 208 the trumpet, “Set free 209 the four angels who are bound at the great river Euphrates!” 9:15 Then 210 the four angels who had been prepared for this 211 hour, day, 212 month, and year were set free to kill 213 a third of humanity. 9:16 The 214 number of soldiers on horseback was two hundred million; 215 I heard their number. 9:17 Now 216 this is what the horses and their riders 217 looked like in my 218 vision: The riders had breastplates that were fiery red, 219 dark blue, 220 and sulfurous 221 yellow in color. 222 The 223 heads of the horses looked like lions’ heads, and fire, smoke, and sulfur 224 came out of their mouths. 9:18 A third of humanity was killed by these three plagues, that is, 225 by the fire, the smoke, and the sulfur that came out of their mouths. 9:19 For the power 226 of the horses resides 227 in their mouths and in their tails, because their tails are like snakes, having heads that inflict injuries. 9:20 The rest of humanity, who had not been killed by these plagues, did not repent of the works of their hands, so that they did not stop worshiping demons and idols made 228 of gold, silver, 229 bronze, stone, and wood – idols that cannot see or hear or walk about. 9:21 Furthermore, 230 they did not repent of their murders, of their magic spells, 231 of their sexual immorality, or of their stealing.
10:1 Then 232 I saw another powerful angel descending from heaven, wrapped 233 in a cloud, with a rainbow above his head; his face was like the sun and his legs were like pillars of fire. 234 10:2 He held 235 in his hand a little scroll that was open, and he put his right foot on the sea and his left on the land. 10:3 Then 236 he shouted in a loud voice like a lion roaring, and when he shouted, the seven thunders sounded their voices. 10:4 When the seven thunders spoke, I was preparing to write, but 237 just then 238 I heard a voice from heaven say, “Seal up what the seven thunders spoke and do not write it down.” 10:5 Then 239 the angel I saw standing on the sea and on the land raised his right hand to heaven 10:6 and swore by the one who lives forever and ever, who created heaven and what is in it, and the earth and what is in it, and the sea and what is in it, “There will be no more delay! 240 10:7 But in the days 241 when the seventh angel is about to blow his trumpet, the mystery of God is completed, 242 just as he has 243 proclaimed to his servants 244 the prophets.” 10:8 Then 245 the voice I had heard from heaven began to speak 246 to me 247 again, 248 “Go and take the open 249 scroll in the hand of the angel who is standing on the sea and on the land.” 10:9 So 250 I went to the angel and asked him to give me the little scroll. He 251 said to me, “Take the scroll 252 and eat it. It 253 will make your stomach bitter, but it will be as sweet as honey in your mouth.” 10:10 So 254 I took the little scroll from the angel’s hand and ate it, and it did taste 255 as sweet as honey in my mouth, but 256 when I had eaten it, my stomach became bitter. 10:11 Then 257 they 258 told me: “You must prophesy again about many peoples, nations, 259 languages, and kings.”
11:1 Then 260 a measuring rod 261 like a staff was given to me, and I was told, 262 “Get up and measure the temple of God, and the altar, and the ones who worship there. 11:2 But 263 do not measure the outer courtyard 264 of the temple; leave it out, 265 because it has been given to the Gentiles, 266 and they will trample on the holy city 267 for forty-two months. 11:3 And I will grant my two witnesses authority 268 to prophesy for 1,260 days, dressed in sackcloth. 11:4 (These are the two olive trees and the two lampstands that stand before the Lord of the earth.) 269 11:5 If 270 anyone wants to harm them, fire comes out of their mouths 271 and completely consumes 272 their enemies. If 273 anyone wants to harm them, they must be killed this way. 11:6 These two have the power 274 to close up the sky so that it does not rain during the time 275 they are prophesying. They 276 have power 277 to turn the waters to blood and to strike the earth with every kind of plague whenever they want. 11:7 When 278 they have completed their testimony, the beast that comes up from the abyss will make war on them and conquer 279 them and kill them. 11:8 Their 280 corpses will lie in the street 281 of the great city that is symbolically 282 called Sodom and Egypt, where their Lord was also crucified. 11:9 For three and a half days those from every 283 people, tribe, 284 nation, and language will look at their corpses, because they will not permit them to be placed in a tomb. 285 11:10 And those who live on the earth will rejoice over them and celebrate, even sending gifts to each other, because these two prophets had tormented those who live on the earth. 11:11 But 286 after three and a half days a breath of life from God entered them, and they stood on their feet, and tremendous fear seized 287 those who were watching them. 11:12 Then 288 they 289 heard a loud voice from heaven saying to them: “Come up here!” So the two prophets 290 went up to heaven in a cloud while 291 their enemies stared at them. 11:13 Just then 292 a major earthquake took place and a tenth of the city collapsed; seven thousand people 293 were killed in the earthquake, and the rest were terrified and gave glory to the God of heaven.
11:14 The second woe has come and gone; 294 the third is coming quickly.
11:15 Then 295 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, 296
and he will reign for ever and ever.”
11:16 Then 297 the twenty-four elders who are seated on their thrones before God threw themselves down with their faces to the ground 298 and worshiped God 11:17 with these words: 299
“We give you thanks, Lord God, the All-Powerful, 300
the one who is and who was,
because you have taken your great power
and begun to reign. 301
11:18 The 302 nations 303 were enraged,
but 304 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, 305
the prophets, their reward,
as well as to the saints
and to those who revere 306 your name, both small and great,
and the time has come 307 to destroy those who destroy 308 the earth.”
11:19 Then 309 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, 310 crashes of thunder, an earthquake, and a great hailstorm. 311
12:1 Then 312 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. 313 12:2 She 314 was pregnant and was screaming in labor pains, struggling 315 to give birth. 12:3 Then 316 another sign appeared in heaven: a huge red dragon that had seven heads and ten horns, and on its heads were seven diadem crowns. 317 12:4 Now 318 the dragon’s 319 tail swept away a third of the stars in heaven and hurled them to the earth. Then 320 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 321 the woman gave birth to a son, a male child, 322 who is going to rule 323 over all the nations 324 with an iron rod. 325 Her 326 child was suddenly caught up to God and to his throne, 12:6 and she 327 fled into the wilderness 328 where a place had been prepared for her 329 by God, so she could be taken care of 330 for 1,260 days.
12:7 Then 331 war broke out in heaven: Michael 332 and his angels fought against the dragon, and the dragon and his angels fought back. 12:8 But 333 the dragon was not strong enough to prevail, 334 so there was no longer any place left 335 in heaven for him and his angels. 336 12:9 So 337 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 338 I heard a loud voice in heaven saying,
“The salvation and the power
and the kingdom of our God,
and the ruling authority 339 of his Christ, 340 have now come,
because the accuser of our brothers and sisters, 341
the one who accuses them day and night 342 before our God,
has been thrown down.
12:11 But 343 they overcame him
by the blood of the Lamb
and by the word of their testimony,
and they did not love their lives 344 so much that they were afraid to die.
12:12 Therefore you heavens rejoice, and all who reside in them!
But 345 woe to the earth and the sea
because the devil has come down to you!
He 346 is filled with terrible anger,
for he knows that he only has a little time!”
12:13 Now 347 when the dragon realized 348 that he had been thrown down to the earth, he pursued the woman who had given birth to the male child. 12:14 But 349 the woman was given the two wings of a giant eagle so that she could fly out into the wilderness, 350 to the place God 351 prepared for her, where she is taken care of – away from the presence of the serpent – for a time, times, and half a time. 352 12:15 Then 353 the serpent spouted water like a river out of his mouth after the woman in an attempt to 354 sweep her away by a flood, 12:16 but 355 the earth came to her rescue; 356 the ground opened up 357 and swallowed the river that the dragon had spewed from his mouth. 12:17 So 358 the dragon became enraged at the woman and went away to make war on the rest of her children, 359 those who keep 360 God’s commandments and hold to 361 the testimony about Jesus. 362 (12:18) And the dragon 363 stood 364 on the sand 365 of the seashore. 366
13:1 Then 367 I saw a beast coming up out of the sea. It 368 had ten horns and seven heads, and on its horns were ten diadem crowns, 369 and on its heads a blasphemous name. 370 13:2 Now 371 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 372 dragon gave the beast 373 his power, his throne, and great authority to rule. 374 13:3 One of the beast’s 375 heads appeared to have been killed, 376 but the lethal wound had been healed. 377 And the whole world followed 378 the beast in amazement; 13:4 they worshiped the dragon because he had given ruling authority 379 to the beast, and they worshiped the beast too, saying: “Who is like the beast?” and “Who is able to make war against him?” 380 13:5 The beast 381 was given a mouth speaking proud words 382 and blasphemies, and he was permitted 383 to exercise ruling authority 384 for forty-two months. 13:6 So 385 the beast 386 opened his mouth to blaspheme against God – to blaspheme both his name and his dwelling place, 387 that is, those who dwell in heaven. 13:7 The beast 388 was permitted to go to war against the saints and conquer them. 389 He was given ruling authority 390 over every tribe, people, 391 language, and nation, 13:8 and all those who live on the earth will worship the beast, 392 everyone whose name has not been written since the foundation of the world 393 in the book of life belonging to the Lamb who was killed. 394 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, 395
then by the sword he must be killed.
This 396 requires steadfast endurance 397 and faith from the saints.
13:11 Then 398 I saw another beast 399 coming up from the earth. He 400 had two horns like a lamb, 401 but 402 was speaking like a dragon. 13:12 He 403 exercised all the ruling authority 404 of the first beast on his behalf, 405 and made the earth and those who inhabit it worship the first beast, the one whose lethal wound had been healed. 13:13 He 406 performed momentous signs, even making fire come down from heaven in front of people 407 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 408 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 409 was empowered 410 to give life 411 to the image of the first beast 412 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 413 everyone (small and great, rich and poor, free and slave 414 ) to obtain a mark on their right hand or on their forehead. 13:17 Thus no one was allowed to buy 415 or sell things 416 unless he bore 417 the mark of the beast – that is, his name or his number. 418 13:18 This calls for wisdom: 419 Let the one who has insight calculate the beast’s number, for it is man’s number, 420 and his number is 666. 421
14:1 Then 422 I looked, and here was 423 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 424 coming out of heaven like the sound of many waters and like the sound of loud thunder. Now 425 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 426 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 427 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; 428 they 429 are blameless.
14:6 Then 430 I saw another 431 angel flying directly overhead, 432 and he had 433 an eternal gospel to proclaim 434 to those who live 435 on the earth – to every nation, tribe, 436 language, and people. 14:7 He declared 437 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 438 second 439 angel 440 followed the first, 441 declaring: 442 “Fallen, fallen is Babylon the great city! 443 She made all the nations 444 drink of the wine of her immoral passion.” 445
14:9 A 446 third angel 447 followed the first two, 448 declaring 449 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 450 will also drink of the wine of God’s anger 451 that has been mixed undiluted in the cup of his wrath, and he will be tortured with fire and sulfur 452 in front of the holy angels and in front of the Lamb. 14:11 And the smoke from their 453 torture will go up 454 forever and ever, and those who worship the beast and his image will have 455 no rest day or night, along with 456 anyone who receives the mark of his name.” 14:12 This requires 457 the steadfast endurance 458 of the saints – those who obey 459 God’s commandments and hold to 460 their faith in Jesus. 461
14:13 Then 462 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, 463 because their deeds will follow them.” 464
14:14 Then 465 I looked, and a white cloud appeared, 466 and seated on the cloud was one like a son of man! 467 He had 468 a golden crown on his head and a sharp sickle in his hand. 14:15 Then 469 another angel came out of the temple, shouting in a loud voice to the one seated on the cloud, “Use 470 your sickle and start to reap, 471 because the time to reap has come, since the earth’s harvest is ripe!” 14:16 So 472 the one seated on the cloud swung his sickle over the earth, and the earth was reaped.
14:17 Then 473 another angel came out of the temple in heaven, and he too had a sharp sickle. 14:18 Another 474 angel, who was in charge of 475 the fire, came from the altar and called in a loud voice to the angel 476 who had the sharp sickle, “Use 477 your sharp sickle and gather 478 the clusters of grapes 479 off the vine of the earth, 480 because its grapes 481 are now ripe.” 482 14:19 So 483 the angel swung his sickle over the earth and gathered the grapes from the vineyard 484 of the earth and tossed them into the great 485 winepress of the wrath of God. 14:20 Then 486 the winepress was stomped 487 outside the city, and blood poured out of the winepress up to the height of horses’ bridles 488 for a distance of almost two hundred miles. 489
15:1 Then 490 I saw another great and astounding sign in heaven: seven angels who have seven final plagues 491 (they are final because in them God’s anger is completed).
15:2 Then 492 I saw something like a sea of glass 493 mixed with fire, and those who had conquered 494 the beast and his image and the number of his name. They were standing 495 by 496 the sea of glass, holding harps given to them by God. 497 15:3 They 498 sang the song of Moses the servant 499 of God and the song of the Lamb: 500
“Great and astounding are your deeds,
Lord God, the All-Powerful! 501
Just 502 and true are your ways,
King over the nations! 503
15:4 Who will not fear you, O Lord,
and glorify 504 your name, because you alone are holy? 505
All nations 506 will come and worship before you
for your righteous acts 507 have been revealed.”
15:5 After 508 these things I looked, and the temple (the tent 509 of the testimony) 510 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 511 around their chests. 15:7 Then 512 one of the four living creatures gave the seven angels seven golden bowls filled with the wrath 513 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 514 no one could enter the temple until the seven plagues from the seven angels were completed.
16:1 Then 515 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.” 516 16:2 So 517 the first angel 518 went and poured out his bowl on the earth. Then 519 ugly and painful sores 520 appeared on the people 521 who had the mark of the beast and who worshiped his image.
16:3 Next, 522 the second angel 523 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 524 the third angel 525 poured out his bowl on the rivers and the springs of water, and they turned into blood. 16:5 Now 526 I heard the angel of the waters saying:
“You are just 527 – the one who is and who was,
the Holy One – because you have passed these judgments, 528
16:6 because they poured out the blood of your saints and prophets,
so 529 you have given them blood to drink. They got what they deserved!” 530
16:7 Then 531 I heard the altar reply, 532 “Yes, Lord God, the All-Powerful, 533 your judgments are true and just!”
16:8 Then 534 the fourth angel 535 poured out his bowl on the sun, and it was permitted to scorch people 536 with fire. 16:9 Thus 537 people 538 were scorched by the terrible heat, 539 yet 540 they blasphemed the name of God, who has ruling authority 541 over these plagues, and they would not repent and give him glory.
16:10 Then 542 the fifth angel 543 poured out his bowl on the throne of the beast so that 544 darkness covered his kingdom, 545 and people 546 began to bite 547 their tongues because 548 of their pain. 16:11 They blasphemed the God of heaven because of their sufferings 549 and because of their sores, 550 but nevertheless 551 they still refused to repent 552 of their deeds.
16:12 Then 553 the sixth angel 554 poured out his bowl on the great river Euphrates and dried up its water 555 to prepare the way 556 for the kings from the east. 557 16:13 Then 558 I saw three unclean spirits 559 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 560 to bring them together for the battle that will take place on the great day of God, the All-Powerful. 561
16:15 (Look! I will come like a thief!
Blessed is the one who stays alert and does not lose 562 his clothes so that he will not have to walk around naked and his shameful condition 563 be seen.) 564
16:16 Now 565 the spirits 566 gathered the kings and their armies 567 to the place that is called Armageddon 568 in Hebrew.
16:17 Finally 569 the seventh angel 570 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 571 there were flashes of lightning, roaring, 572 and crashes of thunder, and there was a tremendous earthquake – an earthquake unequaled since humanity 573 has been on the earth, so tremendous was that earthquake. 16:19 The 574 great city was split into three parts and the cities of the nations 575 collapsed. 576 So 577 Babylon the great was remembered before God, and was given the cup 578 filled with the wine made of God’s furious wrath. 579 16:20 Every 580 island fled away 581 and no mountains could be found. 582 16:21 And gigantic hailstones, weighing about a hundred pounds 583 each, fell from heaven 584 on people, 585 but they 586 blasphemed God because of the plague of hail, since it 587 was so horrendous. 588
17:1 Then 589 one of the seven angels who had the seven bowls came and spoke to me. 590 “Come,” he said, “I will show you the condemnation and punishment 591 of the great prostitute who sits on many waters, 17:2 with whom the kings of the earth committed sexual immorality and the earth’s inhabitants got drunk with the wine of her immorality.” 592 17:3 So 593 he carried me away in the Spirit 594 to a wilderness, 595 and there 596 I saw a woman sitting on a scarlet beast that was full of blasphemous names and had seven heads and ten horns. 17:4 Now 597 the woman was dressed in purple and scarlet clothing, 598 and adorned with gold, 599 precious stones, and pearls. She held 600 in her hand a golden cup filled with detestable things and unclean things from her sexual immorality. 601 17:5 On 602 her forehead was written a name, a mystery: 603 “Babylon the Great, the Mother of prostitutes and of the detestable things of the earth.” 17:6 I saw that the woman was drunk with the blood of the saints and the blood of those who testified to Jesus. 604 I 605 was greatly astounded 606 when I saw her. 17:7 But 607 the angel said to me, “Why are you astounded? I will interpret 608 for you the mystery of the woman and of the beast with the seven heads and ten horns that carries her. 17:8 The beast you saw was, and is not, but is about to come up from the abyss 609 and then go to destruction. The 610 inhabitants of the earth – all those whose names have not been written in the book of life since the foundation of the world – will be astounded when they see that 611 the beast was, and is not, but is to come. 17:9 (This requires 612 a mind that has wisdom.) The seven heads are seven mountains 613 the woman sits on. They are also seven kings: 17:10 five have fallen; one is, 614 and the other has not yet come, but whenever he does come, he must remain for only a brief time. 17:11 The 615 beast that was, and is not, is himself an eighth king and yet is one of the seven, and is going to destruction. 17:12 The 616 ten horns that you saw are ten kings who have not yet received a kingdom, but will receive ruling authority 617 as kings with the beast for one hour. 17:13 These kings 618 have a single intent, and they will give their power and authority to the beast. 17:14 They will make war with the Lamb, but the Lamb will conquer them, because he is Lord of lords and King of kings, and those accompanying 619 the Lamb are the called, chosen, and faithful.”
17:15 Then 620 the angel 621 said to me, “The waters you saw (where the prostitute is seated) are peoples, multitudes, 622 nations, and languages. 17:16 The 623 ten horns that you saw, and the beast – these will hate the prostitute and make her desolate and naked. They 624 will consume her flesh and burn her up with fire. 625 17:17 For God has put into their minds 626 to carry out his purpose 627 by making 628 a decision 629 to give their royal power 630 to the beast until the words of God are fulfilled. 631 17:18 As for 632 the woman you saw, she is the great city that has sovereignty over the kings of the earth.”
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. 633 18:2 He 634 shouted with a powerful voice:
“Fallen, fallen, is Babylon the great!
She 635 has become a lair for demons,
a haunt 636 for every unclean spirit,
a haunt for every unclean bird,
a haunt for every unclean and detested beast. 637
18:3 For all the nations 638 have fallen 639 from
the wine of her immoral passion, 640
and the kings of the earth have committed sexual immorality with her,
and the merchants of the earth have gotten rich from the power of her sensual behavior.” 641
18:4 Then 642 I heard another voice from heaven saying, “Come out of her, my people, so you will not take part in her sins and so you will not receive her plagues, 18:5 because her sins have piled 643 up all the way to heaven 644 and God has remembered 645 her crimes. 646 18:6 Repay her the same way she repaid others; 647 pay her back double 648 corresponding to her deeds. In the cup she mixed, mix double the amount for her. 18:7 As much as 649 she exalted herself and lived in sensual luxury, 650 to this extent give her torment and grief because she said to herself, 651 ‘I rule as queen and am no widow; I will never experience grief!’ 18:8 For this reason, she will experience her plagues 652 in a single day: disease, 653 mourning, 654 and famine, and she will be burned down 655 with fire, because the Lord God who judges her is powerful!”
18:9 Then 656 the kings of the earth who committed immoral acts with her and lived in sensual luxury 657 with her will weep and wail for her when they see the smoke from the fire that burns her up. 658 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 659 has come!”
18:11 Then 660 the merchants of the earth will weep and mourn for her because no one buys their cargo 661 any longer – 18:12 cargo such as gold, silver, 662 precious stones, pearls, fine linen, purple cloth, silk, 663 scarlet cloth, 664 all sorts of things made of citron wood, 665 all sorts of objects made of ivory, all sorts of things made of expensive wood, bronze, iron and marble, 18:13 cinnamon, spice, 666 incense, perfumed ointment, 667 frankincense, 668 wine, olive oil and costly flour, 669 wheat, cattle and sheep, horses and four-wheeled carriages, 670 slaves and human lives. 671
18:14 (The ripe fruit 672 you greatly desired 673
has gone from you,
and all your luxury 674 and splendor 675
have gone from you –
they will never ever be found again!) 676
18:15 The merchants who sold 677 these things, who got rich from her, will stand a long way off because they are afraid of her torment. They will weep 678 and mourn, 18:16 saying,
“Woe, woe, O great city –
dressed in fine linen, purple and scarlet clothing, 679
and adorned with gold, 680 precious stones, and pearls –
18:17 because in a single hour such great wealth has been destroyed!” 681
And every ship’s captain, 682 and all who sail along the coast 683 – seamen, and all who 684 make their living from the sea, stood a long way off 18:18 and began to shout 685 when they saw the smoke from the fire that burned her up, 686 “Who is like the great city?” 18:19 And they threw dust on their heads and were shouting with weeping and mourning, 687
“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!” 688
18:20 (Rejoice over her, O heaven,
and you saints and apostles and prophets,
for God has pronounced judgment 689 against her on your behalf!) 690
18:21 Then 691 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 692
Babylon the great city will be thrown down 693
and it will never be found again!
18:22 And the sound of the harpists, musicians,
flute players, and trumpeters
will never be heard in you 694 again.
No 695 craftsman 696 who practices any trade
will ever be found in you again;
the noise of a mill 697 will never be heard in you again.
18:23 Even the light from a lamp
will never shine in you again!
The voices of the bridegroom and his bride
will never be heard in you again.
For your merchants were the tycoons of the world,
because all the nations 698 were deceived by your magic spells! 699
18:24 The 700 blood of the saints and prophets was found in her, 701
along with the blood 702 of all those who had been killed on the earth.”
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,
19:2 because his judgments are true and just. 703
For he has judged 704 the great prostitute
who corrupted the earth with her sexual immorality,
and has avenged the blood of his servants 705 poured out by her own hands!” 706
19:3 Then 707 a second time the crowd shouted, “Hallelujah!” The smoke rises from her forever and ever. 708 19:4 The twenty-four elders and the four living creatures threw themselves to the ground 709 and worshiped God, who was seated on the throne, saying: “Amen! Hallelujah!”
19:5 Then 710 a voice came from the throne, saying:
“Praise our God
all you his servants,
and all you who fear Him,
both the small and the great!”
19:6 Then 711 I heard what sounded like the voice of a vast throng, like the roar of many waters and like loud crashes of thunder. They were shouting: 712
“Hallelujah!
For the Lord our God, 713 the All-Powerful, 714 reigns!
19:7 Let us rejoice 715 and exult
and give him glory,
because the wedding celebration of the Lamb has come,
and his bride has made herself ready.
19:8 She was permitted to be dressed in bright, clean, fine linen” 716 (for the fine linen is the righteous deeds of the saints). 717
19:9 Then 718 the angel 719 said to me, “Write the following: Blessed are those who are invited to the banquet at the wedding celebration of the Lamb!” He also said to me, “These are the true words of God.” 19:10 So 720 I threw myself down 721 at his feet to worship him, but 722 he said, “Do not do this! 723 I am only 724 a fellow servant 725 with you and your brothers 726 who hold to the testimony about 727 Jesus. Worship God, for the testimony about Jesus is the spirit of prophecy.”
19:11 Then 728 I saw heaven opened and here came 729 a white horse! The 730 one riding it was called “Faithful” and “True,” and with justice 731 he judges and goes to war. 19:12 His eyes are like a fiery 732 flame and there are many diadem crowns 733 on his head. He has 734 a name written 735 that no one knows except himself. 19:13 He is dressed in clothing dipped 736 in blood, and he is called 737 the Word of God. 19:14 The 738 armies that are in heaven, dressed in white, clean, fine linen, 739 were following him on white horses. 19:15 From his mouth extends a sharp sword, so that with it he can strike the nations. 740 He 741 will rule 742 them with an iron rod, 743 and he stomps the winepress 744 of the furious 745 wrath of God, the All-Powerful. 746 19:16 He has a name written on his clothing and on his thigh: “King of kings and Lord of lords.”
19:17 Then 747 I saw one angel standing in 748 the sun, and he shouted in a loud voice to all the birds flying high in the sky: 749
“Come, gather around for the great banquet 750 of God,
19:18 to eat 751 your fill 752 of the flesh of kings,
the flesh of generals, 753
the flesh of powerful people,
the flesh of horses and those who ride them,
and the flesh of all people, both free and slave, 754
and small and great!”
19:19 Then 755 I saw the beast and the kings of the earth and their armies assembled to do battle with the one who rode the horse and with his army. 19:20 Now 756 the beast was seized, and along with him the false prophet who had performed the signs on his behalf 757 – signs by which he deceived those who had received the mark of the beast and those who worshiped his image. Both of them were thrown alive into the lake of fire burning with sulfur. 758 19:21 The 759 others were killed by the sword that extended from the mouth of the one who rode the horse, and all the birds gorged 760 themselves with their flesh.
20:1 Then 761 I saw an angel descending from heaven, holding 762 in his hand the key to the abyss and a huge chain. 20:2 He 763 seized the dragon – the ancient serpent, who is the devil and Satan – and tied him up for a thousand years. 20:3 The angel 764 then 765 threw him into the abyss and locked 766 and sealed it so that he could not deceive the nations until the one thousand years were finished. (After these things he must be released for a brief period of time.)
20:4 Then 767 I saw thrones and seated on them were those who had been given authority to judge. 768 I also saw the souls of those who had been beheaded because of the testimony about Jesus and because of the word of God. These 769 had not worshiped the beast or his image and had refused to receive his mark on their forehead or hand. They 770 came to life 771 and reigned with Christ for a thousand years. 20:5 (The rest of the dead did not come to life until the thousand years were finished.) 772 This is the first resurrection. 20:6 Blessed and holy is the one who takes part 773 in the first resurrection. The second death has no power over them, 774 but they will be priests of God and of Christ, and they will reign with him for a thousand years.
20:7 Now 775 when the thousand years are finished, Satan will be released from his prison 20:8 and will go out to deceive 776 the nations at the four corners of the earth, Gog and Magog, 777 to bring them together for the battle. They are as numerous as the grains of sand in the sea. 778 20:9 They 779 went up 780 on the broad plain of the earth 781 and encircled 782 the camp 783 of the saints and the beloved city, but 784 fire came down from heaven and devoured them completely. 785 20:10 And the devil who deceived 786 them was thrown into the lake of fire and sulfur, 787 where the beast and the false prophet are 788 too, and they will be tormented there day and night forever and ever.
20:11 Then 789 I saw a large 790 white throne and the one who was seated on it; the earth and the heaven 791 fled 792 from his presence, and no place was found for them. 20:12 And I saw the dead, the great and the small, standing before the throne. Then 793 books were opened, and another book was opened – the book of life. 794 So 795 the dead were judged by what was written in the books, according to their deeds. 796 20:13 The 797 sea gave up the dead that were in it, and Death 798 and Hades gave up the dead that were in them, and each one was judged according to his deeds. 20:14 Then 799 Death and Hades were thrown into the lake of fire. This is the second death – the lake of fire. 20:15 If 800 anyone’s name 801 was not found written in the book of life, that person 802 was thrown into the lake of fire.
21:1 Then 803 I saw a new heaven and a new earth, for the first heaven and earth had ceased to exist, 804 and the sea existed no more. 21:2 And I saw the holy city – the new Jerusalem – descending out of heaven from God, made ready like a bride adorned for her husband. 21:3 And I heard a loud voice from the throne saying: “Look! The residence 805 of God is among human beings. 806 He 807 will live among them, and they will be his people, and God himself will be with them. 808 21:4 He 809 will wipe away every tear from their eyes, and death will not exist any more – or mourning, or crying, or pain, for the former things have ceased to exist.” 810
21:5 And the one seated on the throne said: “Look! I am making all things new!” Then 811 he said to me, “Write it down, 812 because these words are reliable 813 and true.” 21:6 He also said to me, “It is done! 814 I am the Alpha and the Omega, the beginning and the end. To the one who is thirsty I will give water 815 free of charge 816 from the spring of the water of life. 21:7 The one who conquers 817 will inherit these things, and I will be his God and he will be my son. 21:8 But to the cowards, unbelievers, detestable persons, murderers, the sexually immoral, and those who practice magic spells, 818 idol worshipers, 819 and all those who lie, their place 820 will be in the lake that burns with fire and sulfur. 821 That 822 is the second death.”
21:9 Then 823 one of the seven angels who had the seven bowls full of the seven final plagues came and spoke to me, 824 saying, “Come, I will show you the bride, the wife of the Lamb!” 21:10 So 825 he took me away in the Spirit 826 to a huge, majestic mountain 827 and showed me the holy city, Jerusalem, descending out of heaven from God. 21:11 The city possesses 828 the glory of God; its brilliance is like a precious jewel, like a stone of crystal-clear jasper. 829 21:12 It has 830 a massive, high wall 831 with twelve gates, 832 with twelve angels at the gates, and the names of the twelve tribes of the nation of Israel 833 are written on the gates. 834 21:13 There are 835 three gates on the east side, three gates on the north side, three gates on the south side and three gates on the west side. 836 21:14 The 837 wall of the city has twelve foundations, and on them are the twelve names of the twelve apostles of the Lamb.
21:15 The angel 838 who spoke to me had a golden measuring rod with which to measure the city and its foundation stones and wall. 21:16 Now 839 the city is laid out as a square, 840 its length and width the same. He 841 measured the city with the measuring rod 842 at fourteen hundred miles 843 (its length and width and height are equal). 21:17 He also measured its wall, one hundred forty-four cubits 844 according to human measurement, which is also the angel’s. 845 21:18 The city’s 846 wall is made 847 of jasper and the city is pure gold, like transparent glass. 848 21:19 The foundations of the city’s wall are decorated 849 with every kind of precious stone. The first foundation is jasper, the second sapphire, the third agate, 850 the fourth emerald, 21:20 the fifth onyx, 851 the sixth carnelian, 852 the seventh chrysolite, 853 the eighth beryl, 854 the ninth topaz, the tenth chrysoprase, 855 the eleventh jacinth, 856 and the twelfth amethyst. 21:21 And the twelve gates are twelve pearls – each one of the gates is made from just one pearl! The 857 main street 858 of the city is pure gold, like transparent glass.
21:22 Now 859 I saw no temple in the city, because the Lord God – the All-Powerful 860 – and the Lamb are its temple. 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. 21:24 The nations 861 will walk by its light and the kings of the earth will bring their grandeur 862 into it. 21:25 Its gates will never be closed during the day 863 (and 864 there will be no night there). 865 21:26 They will bring the grandeur and the wealth 866 of the nations 867 into it, 21:27 but 868 nothing ritually unclean 869 will ever enter into it, nor anyone who does what is detestable 870 or practices falsehood, 871 but only those whose names 872 are written in the Lamb’s book of life.
22:1 Then 873 the angel 874 showed me the river of the water of life – water as clear as crystal – pouring out 875 from the throne of God and of the Lamb, 22:2 flowing down the middle of the city’s 876 main street. 877 On each side 878 of the river is the tree of life producing twelve kinds 879 of fruit, yielding its fruit every month of the year. 880 Its leaves are for the healing of the nations. 22:3 And there will no longer be any curse, 881 and the throne of God and the Lamb will be in the city. 882 His 883 servants 884 will worship 885 him, 22:4 and they will see his face, and his name will be on their foreheads. 22:5 Night will be no more, and they will not need the light of a lamp or the light of the sun, because the Lord God will shine on them, and they will reign forever and ever.
22:6 Then 886 the angel 887 said to me, “These words are reliable 888 and true. The Lord, the God of the spirits of the prophets, has sent his angel to show his servants 889 what must happen soon.”
22:7 (Look! I am coming soon!
Blessed is the one who keeps the words of the prophecy expressed in this book.) 890
22:8 I, John, am the one who heard and saw these things, 891 and when I heard and saw them, 892 I threw myself down 893 to worship at the feet of the angel who was showing them to me. 22:9 But 894 he said to me, “Do not do this! 895 I am a fellow servant 896 with you and with your brothers the prophets, and with those who obey 897 the words of this book. Worship God!” 22:10 Then 898 he said to me, “Do not seal up the words of the prophecy contained in this book, because the time is near. 22:11 The evildoer must continue to do evil, 899 and the one who is morally filthy 900 must continue to be filthy. The 901 one who is righteous must continue to act righteously, and the one who is holy must continue to be holy.”
22:12 (Look! I am coming soon,
and my reward is with me to pay 902 each one according to what he has done!
22:13 I am the Alpha and the Omega,
the first and the last,
the beginning and the end!) 903
22:14 Blessed are those who wash their robes so they can have access 904 to the tree of life and can enter into the city by the gates. 22:15 Outside are the dogs and the sorcerers 905 and the sexually immoral, and the murderers, and the idolaters and everyone who loves and practices falsehood! 906
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!” 907 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.
22:18 I testify to the one who hears the words of the prophecy contained in this book: If anyone adds to them, God will add to him the plagues described 908 in this book. 22:19 And if anyone takes away from the words of this book of prophecy, God will take away his share in the tree of life 909 and in the holy city that are described in this book.
22:20 The one who testifies to these things says, “Yes, I am coming soon!” Amen! Come, Lord Jesus! 22:21 The grace of the Lord Jesus be with all. 910
[5:1] 1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[5:1] 2 tn Grk “written on the inside and the outside” (an idiom for having writing on both sides).
[5:1] 3 tn L&N 6.55 states, “From the immediate context of Re 5:1 it is not possible to determine whether the scroll in question had seven seals on the outside or whether the scroll was sealed at seven different points. However, since according to chapter six of Revelation the seals were broken one after another, it would appear as though the scroll had been sealed at seven different places as it had been rolled up.”
[5:3] 4 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[5:4] 5 tn Here καί (kai) has been translated as “so” to indicate the implied result of no one being found worthy to open the scroll.
[5:5] 7 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[5:5] 8 tn Grk “says” (a historical present).
[5:5] 9 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] 10 tn Or “has been victorious”; traditionally, “has overcome.”
[5:5] 11 tn The infinitive has been translated as an infinitive of result here.
[5:6] 12 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[5:6] 13 tn Perhaps, “in the middle of the throne area” (see L&N 83.10).
[5:6] 14 tn Or “slaughtered”; traditionally, “slain.” 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. This phrase does not imply that the Lamb “appeared to have been killed” but in reality was not, because the wider context of the NT shows that in fact the Lamb, i.e., Jesus, was killed. See 13:3 for the only other occurrence of this phrase in the NT.
[5:6] 15 tn Grk “killed, having.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “he.”
[5:6] 16 sn The relative pronoun which is masculine, referring back to the eyes rather than to the horns.
[5:6] 17 tc There is good ms evidence for the inclusion of “seven” (ἑπτά, Jepta; Ì24 א 2053 2351 ÏK). There is equally good ms support for the omission of the term (A 1006 1611 ÏA pc). It may have been accidentally added due to its repeated presence in the immediately preceding phrases, or it may have been intentionally added to maintain the symmetry of the phrases or more likely to harmonize the phrase with 1:4; 3:1; 4:5. Or it may have been accidentally deleted by way of homoioteleuton (τὰ ἑπτά, ta Jepta). A decision is difficult in this instance. NA27 also does not find the problem easy to solve, placing the word in brackets to indicate doubts as to its authenticity.
[5:6] 18 sn See the note on the phrase the seven spirits of God in Rev 4:5.
[5:7] 19 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[5:7] 20 tn The words “the scroll” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
[5:8] 21 tn Grk “fell down.” 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.”
[5:8] 22 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[5:8] 23 sn This interpretive comment by the author forms a parenthesis in the narrative.
[5:9] 24 tn The redundant participle λέγοντες (legontes) has not been translated here.
[5:9] 25 tn Or “slaughtered”; traditionally, “slain.”
[5:9] 26 tn The preposition ἐν (en) is taken to indicate price here, like the Hebrew preposition ב (bet) does at times. BDAG 329 s.v. ἐν 5.b states, “The ἐν which takes the place of the gen. of price is also instrumental ἠγόρασας ἐν τῷ αἵματί σου Rv 5:9 (cp. 1 Ch 21:24 ἀγοράζω ἐν ἀργυρίῳ).”
[5:9] 27 tc The Greek text as it stands above (i.e., the reading τῷ θεῷ [tw qew] alone) is found in codex A. א 2050 2344 Ï sy add the term “us” (ἡμᾶς, Jhmas), either before or after τῷ θεῷ, as an attempt to clarify the object of “purchased” (ἠγόρασας, hgorasa"). A few
[5:9] 28 tn The word “persons” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
[5:9] 29 tn Grk “and language,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[5:10] 30 tn The verb ἐποίησας (epoihsas) is understood to mean “appointed” here. For an example of this use, see Mark 3:14.
[5:10] 31 tc The vast majority of witnesses have αὐτούς (autous, “them”) here, while the Textus Receptus reads ἡμᾶς (Jhmas, “us”) with insignificant support (pc gig vgcl sa Prim Bea). There is no question that the original text read αὐτούς here.
[5:10] 32 tn The reference to “kingdom and priests” may be a hendiadys: “priestly kingdom.”
[5:10] 33 tn The words “to serve” are not in the Greek text, but are implied by the word “priests.”
[5:10] 34 tc The textual problem here between the present tense βασιλεύουσιν (basileuousin, “they are reigning”; so A 1006 1611 ÏK pc) and the future βασιλεύσουσιν (basileusousin, “they will reign”; so א 1854 2053 ÏA pc lat co) is a difficult one. Both readings have excellent support. On the one hand, the present tense seems to be the harder reading in this context. On the other hand, codex A elsewhere mistakes the future for the present (20:6). Further, the lunar sigma in uncial script could have been overlooked by some scribes, resulting in the present tense. All things considered, there is a slight preference for the future.
[5:11] 35 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[5:11] 36 tn Grk “elders, and the number of them was.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[5:11] 37 tn Or “myriads of myriads.” Although μυριάς (murias) literally means “10,000,” the point of the combination here may simply be to indicate an incalculably huge number. See L&N 60.9.
[5:12] 38 tn The words “all of whom” are not in the Greek text, but have been supplied to indicate the resumption of the phrase “the voice of many angels” at the beginning of the verse.
[5:12] 40 tn Or “slaughtered”; traditionally, “slain.”
[5:13] 41 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[5:14] 44 tn Grk “fell down.” 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.”
[6:1] 45 tn Grk “saying like a voice [or sound] of thunder.”
[6:1] 46 tc The addition of “and see” (καὶ ἴδε or καὶ βλέπε [kai ide or kai blepe]) to “come” (ἔρχου, ercou) in 6:1, 3-5, 7 is a gloss directed to John, i.e., “come and look at the seals and the horsemen!” But the command ἔρχου is better interpreted as directed to each of the horsemen. The shorter reading also has the support of the better witnesses.
[6:2] 47 tn Here καί (kai) has been translated as “so” to indicate the implied result of hearing the voice summon the first rider.
[6:2] 48 tc The reading “and I looked” (καὶ εἶδον, kai eidon) or some slight variation (e.g., ἶδον, idon) has excellent ms support ({א A C P 1611}) and its omission seems to come through the
[6:2] 49 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
[6:2] 50 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[6:2] 51 tn Grk “the one sitting on it.”
[6:2] sn The one who rode it. The identity of the first rider on the white horse has been discussed at great length by interpreters. Several answers are given: (1) A number understand the rider on the white horse to be Christ himself, identifying this horse and rider with the one mentioned in 19:11, where the identification is clear (cf. 19:13, 16). It must be noted, though, that there is little in common between the two riders beyond the white horse. The word for “crown” is different, the armament is different, and the context here is different (conquest vs. retribution), with three other horsemen bringing catastrophe following. (2) Others see the rider on the white horse representing a spirit of military conquest that dominates human history and leads to the catastrophes that follow. (3) Another possibility is that the white horse rider represents the Antichrist, who appears later in Rev 11:7; 13:17, and whose similarity to Christ explains the similarity with the rider in 19:11. This interpretation has been discussed at length by M. Rissi, “The Rider on the White Horse: A Study of Revelation 6:1-8,” Int 18 (1964): 407-18. This interpretation is the most probable one.
[6:2] 52 sn See the note on the word crown in Rev 3:11.
[6:2] 53 tn The participle νικῶν (nikwn) has been translated as substantival, the subject of the verb ἐξῆλθεν (exhlqen). Otherwise, as an adverbial participle of manner, it is somewhat redundant: “he rode out conquering and to conquer.”
[6:3] 54 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[6:3] 55 tn Grk “he”; the referent (the Lamb) has been specified in the translation for clarity here and throughout the rest of the chapter.
[6:4] 56 tn L&N 79.31 states, “‘fiery red’ (probably with a tinge of yellow or orange).”
[6:4] 57 tn Grk “the one sitting on it.”
[6:4] 58 tn The word “permission” is implied; Grk “it was given to him to take peace from the earth.”
[6:4] 59 tn BDAG 979 s.v. σφάζω states, “Of the killing of a person by violence…σφάζειν τινά butcher or murder someone (4 Km 10:7; Jer 52:10; Manetho: 609 fgm. 8, 76 Jac. [in Jos., C. Ap. 1, 76]; Demetr.[?]: 722 fgm. 7; Ar. 10, 9) 1J 3:12; Rv 6:4. Pass. (Hdt. 5, 5) 5:9; 6:9; 18:24.”
[6:5] 60 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[6:5] 61 tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the third creature.
[6:5] 62 tc The reading “and I looked” (καὶ εἶδον, kai eidon) or some slight variation (e.g., ἶδον, idon) has excellent ms support ({א A C P 1611}) and its omission seems to have come through the
[6:5] 63 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
[6:5] 64 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[6:5] 65 tn Grk “the one sitting on it.”
[6:5] 66 sn A balance scale would have been a rod held by a rope in the middle with pans attached to both ends for measuring.
[6:6] 67 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[6:6] 68 tn BDAG 1086 s.v. χοῖνιξ states, “a dry measure, oft. used for grain, approximately equivalent to one quart or one liter, quart. A χ.of grain was a daily ration for one pers.…Rv 6:6ab.”
[6:6] 69 tn Grk “a quart of wheat for a denarius.” A denarius was one day’s pay for an average worker. The words “will cost” are used to indicate the genitive of price or value; otherwise the English reader could understand the phrase to mean “a quart of wheat to be given as a day’s pay.”
[6:6] 70 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[6:7] 71 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[6:8] 72 tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the fourth creature.
[6:8] 73 tc The reading “and I looked” (καὶ εἶδον, kai eidon) or some slight variation (e.g., ἶδον, idon) has excellent ms support ({א A C P 1611}) and its omission seems to have come through the
[6:8] 74 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
[6:8] 75 tn A sickly pallor, when referring to persons, or the green color of plants. BDAG 1085 s.v. χλωρός 2 states, “pale, greenish gray…as the color of a pers. in sickness contrasted with appearance in health…so the horse ridden by Death…ἵππος χλωρός Rv 6:8.” Because the color of the horse is symbolic, “pale green” is used in the translation. Cf. NIV, NCV “pale”; NASB “ashen.”
[6:8] 76 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[6:8] 77 tn Grk “the one sitting on it.”
[6:8] 78 tn Grk “And Hades was following with him.” The Greek expression μετ᾿ αὐτοῦ (met’ autou, “with him”) is Semitic and indicates close proximity. The translation “followed right behind” reflects this.
[6:8] 79 tn Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[6:8] 80 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[6:8] 81 tn Grk “with death.” θάνατος (qanatos) can in particular contexts refer to a manner of death, specifically a contagious disease (see BDAG 443 s.v. 3; L&N 23.158).
[6:9] 82 tn Here καί (kai) has been translated as “now” to indicate the introduction of a new and somewhat different topic after the introduction of the four riders.
[6:9] 83 tn Or “murdered.” See the note on the word “butcher” in 6:4.
[6:10] 84 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[6:10] 85 tn Grk “voice, saying”; the participle λέγοντες (legontes) is redundant in contemporary English and has not been translated here.
[6:10] 86 tn The expression ἕως πότε (ews pote) was translated “how long.” Cf. BDAG 423 s.v. ἕως 1.b.γ.
[6:10] 87 tn The Greek term here is δεσπότης (despoths; see L&N 37.63).
[6:11] 88 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[6:11] 89 tn Grk “until they had been completed.” The idea of a certain “number” of people is implied by the subject of πληρωθῶσιν (plhrwqwsin).
[6:11] 90 tn Though σύνδουλος (sundoulos) has been translated “fellow servant,” the word does not bear the connotation of a free individual serving another. See the note on the word “servants” in 1:1.
[6:12] 91 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[6:12] 92 tn Or “powerful”; Grk “a great.”
[6:12] 93 tn Or “like hairy sackcloth” (L&N 8.13).
[6:12] 94 tn Grk “like blood,” understanding αἷμα (aima) as a blood-red color rather than actual blood (L&N 8.64).
[6:13] 95 tn Or “in heaven” (the same Greek word means both “heaven” and “sky”). The genitive τοῦ οὐρανοῦ (tou ouranou) is taken as a genitive of place.
[6:13] 96 tn Grk “throws [off]”; the indicative verb has been translated as a participle due to English style.
[6:13] 97 tn L&N 3.37 states, “a fig produced late in the summer season (and often falling off before it ripens) – ‘late fig.’ ὡς συκὴ βάλλει τοὺς ὀλύνθους αὐτῆς ὑπὸ ἀνέμου μεγάλου σειομένη ‘as the fig tree sheds its late figs when shaken by a great wind’ Re 6:13. In the only context in which ὄλυνθος occurs in the NT (Re 6:13), one may employ an expression such as ‘unripe fig’ or ‘fig which ripens late.’”
[6:13] 98 tn Grk “great wind.”
[6:14] 99 tn Or “The heavens were.” The Greek word οὐρανός (ouranos) can mean either “heaven” or “sky.”
[6:14] 100 tn BDAG 125 s.v. ἀποχωρίζω states, “ὁ οὐρανὸς ἀπεχωρίσθη the sky was split Rv 6:14.” Although L&N 79.120 gives the meaning “the sky disappeared like a rolled-up scroll” here, a scroll that is rolled up does not “disappear,” and such a translation could be difficult for modern readers to understand.
[6:14] 101 tn On this term BDAG 317 s.v. ἑλίσσω states, “ὡς βιβλίον ἑλισσόμενον like a scroll that is rolled up…Rv 6:14.”
[6:15] 102 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[6:15] 103 tn Here καί (kai) has not been translated; nor is it translated before each of the following categories, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[6:15] 104 tn Grk “chiliarchs.” A chiliarch was normally a military officer commanding a thousand soldiers, but here probably used of higher-ranking commanders like generals (see L&N 55.15; cf. Rev 6:15).
[6:15] 105 tn See the note on the word “servants” in 1:1.
[6:16] 106 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.
[6:16] 107 tn It is difficult to say where this quotation ends. The translation ends it after “withstand it” at the end of v. 17, but it is possible that it should end here, after “Lamb” at the end of v. 16. If it ends after “Lamb,” v. 17 is a parenthetical explanation by the author.
[6:17] 108 tc Most
[6:17] 109 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).
[7:2] 110 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[7:2] 111 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.”
[7:2] 112 tn Grk “having,” but v. 3 makes it clear that the angel’s purpose is to seal others with the seal he carries.
[7:2] 113 tn Or “signet” (L&N 6.54).
[7:2] 114 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.
[7:2] 115 tn The word “permission” is implied; Grk “to whom it was given to them to damage the earth.”
[7:2] 116 tn Grk “saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[7:3] 117 tn See the note on the word “servants” in 1:1.
[7:4] 118 tn Here καί (kai) has been translated as “now” to indicate the introduction of new but related material.
[7:4] 119 tn Grk “who were sealed.”
[7:4] 120 tn Normally, “every,” but since 144,000 is the total number, “all” is clearer here.
[7:4] 121 tn Grk “the sons of Israel,” normally an idiom for the Israelites as an ethnic entity (L&N 11.58). However, many scholars understand the expression in this context to refer to Christians rather than ethnic Israelites.
[7:9] 122 tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).
[7:9] 123 tn Here καί (kai) has not been translated before each of the following categories, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[7:10] 124 tn The dative here has been translated as a dative of possession.
[7:11] 125 tn The verb is pluperfect, but the force is simple past. See ExSyn 586.
[7:11] 126 tn Grk “they fell down on their faces.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”
[7:13] 127 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[7:13] 128 tn Grk “spoke” or “declared to,” but in the context “asked” reads more naturally in English.
[7:14] 129 tn Here καί (kai) has been translated as “so” to indicate the implied result of the previous question.
[7:14] 130 tn Though the expression “the answer” is not in the Greek text, it is clearly implied. Direct objects in Greek were frequently omitted when clear from the context.
[7:14] 131 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[7:14] 132 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.
[7:15] 133 tn Or “worship.” The word here is λατρεύω (latreuw).
[7:15] 134 tn Grk “will spread his tent over them,” normally an idiom for taking up residence with someone, but when combined with the preposition ἐπί (epi, “over”) the idea is one of extending protection or shelter (BDAG 929 s.v. σκηνόω).
[7:16] 135 tn An allusion to Isa 49:10. The phrase “burning heat” is one word in Greek (καῦμα, kauma) that refers to a burning, intensely-felt heat. See BDAG 536 s.v.
[7:17] 136 sn An allusion to Isa 25:8.
[8:1] 137 tn Here καί (kai) has been translated as “now” to indicate the resumption of the topic of the seals.
[8:1] 138 tn Grk “he”; the referent (the Lamb) has been specified in the translation for clarity.
[8:2] 139 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[8:3] 140 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[8:3] 142 sn A golden censer was a bowl in which incense was burned. The imagery suggests the OT role of the priest.
[8:3] 143 tn The verb “to station” was used to translate ἑστάθη (Jestaqh) because it connotes the idea of purposeful arrangement in English, which seems to be the idea in the Greek.
[8:3] 144 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.
[8:4] 145 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[8:4] 146 tn The expression τῶν θυμιαμάτων (twn qumiamatwn) is taken as a “genitive of producer,” i.e., the noun in the genitive produces the head noun.
[8:5] 147 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[8:5] 148 tn Or “sounds,” “voices.” It is not entirely clear what this refers to. BDAG 1071 s.v. φωνή 1 states, “In Rv we have ἀστραπαὶ καὶ φωναὶ καὶ βρονταί (cp. Ex 19:16) 4:5; 8:5; 11:19; 16:18 (are certain other sounds in nature thought of here in addition to thunder, as e.g. the roar of the storm?…).”
[8:6] 149 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[8:7] 151 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[8:7] 152 tn Here καί (kai) has been translated as “so that” because what follows has the logical force of a result clause.
[8:8] 153 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[8:8] 154 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[8:9] 155 tn Or “a third of the living creatures in the sea”; Grk “the third of the creatures which were in the sea, the ones having life.”
[8:9] 156 tn On the term translated “completely destroyed,” L&N 20.40 states, “to cause the complete destruction of someone or something – ‘to destroy utterly.’ τὸ τρίτον τῶν πλοίων διεφθάρησαν ‘a third of the ships were completely destroyed’ Re 8:9.”
[8:10] 157 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[8:10] 158 tn Or “from heaven” (the same Greek word means both “heaven” and “sky”).
[8:11] 160 tn Here καί (kai) has been translated as “now” in keeping with the parenthetical nature of this remark.
[8:11] 161 tn Grk “is called,” but this is somewhat redundant in contemporary English.
[8:11] 162 sn Wormwood refers to a particularly bitter herb with medicinal value. According to L&N 3.21, “The English term wormwood is derived from the use of the plant as a medicine to kill intestinal worms.” This remark about the star’s name is parenthetical in nature.
[8:11] 163 tn Here καί (kai) has been translated as “so” to indicate the implied result of the star falling on the waters.
[8:11] 164 tn That is, terribly bitter (see the note on “Wormwood” earlier in this verse).
[8:11] 165 tn Grk “and many of the men died from these waters because they were bitter.”
[8:12] 166 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[8:12] 167 tn Grk “the day did not shine [with respect to] the third of it.”
[8:13] 168 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[8:13] 169 tn Grk “one eagle.”
[8:13] 170 tc ÏA reads “angel” (ἀγγέλου, angelou) instead of “eagle” (ἀετοῦ, aetou), a reading strongly supported by {א A 046 ÏK and several versions}. On external grounds, ἀετοῦ is clearly the superior reading. ἀγγέλου could have arisen inadvertently due to similarities in spelling or sound between ἀετοῦ and ἀγγέλου. It may also have been intentional in order to bring this statement in line with 14:6 where an angel is mentioned as the one flying in midair. This seems a more likely reason, strengthened by the facts that the book only mentions eagles two other times (4:7; 12:14). Further, the immediate as well as broad context is replete with references to angels.
[8:13] 171 tn Concerning the word μεσουράνημα (mesouranhma), L&N 1.10 states, “a point or region of the sky directly above the earth – ‘high in the sky, midpoint in the sky, directly overhead, straight above in the sky.’ εἶδον, καὶ ἤκουσα ἑνὸς ἁετοῦ πετομένου ἐν μεσουρανήματι ‘I looked, and I heard an eagle that was flying overhead in the sky’ Re 8:13.”
[8:13] 172 tn Grk “about to sound their trumpets,” but this is redundant in English.
[9:1] 173 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[9:1] 174 tn Or “from heaven” (the same Greek word means both “heaven” and “sky”).
[9:1] 175 tn On this term BDAG 2 s.v. ἄβυσσος 2 states, “netherworld, abyss, esp. the abode of the dead Ro 10:7 (Ps 106:26) and of demons Lk 8:31; dungeon where the devil is kept Rv 20:3; abode of the θηρίον, the Antichrist 11:7; 17:8; of ᾿Αβαδδών (q.v.), the angel of the underworld 9:11…φρέαρ τῆς ἀ. 9:1f; capable of being sealed 9:1; 20:1, 3.”
[9:2] 176 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:2] 177 tn Grk “the shaft,” but since this would be somewhat redundant in English, the pronoun “it” is used here.
[9:2] 178 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:3] 179 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[9:3] 180 tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”
[9:4] 181 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:4] 182 tn The dative indirect object (αὐταῖς, autais) was converted into the subject (“they”) as this more closely approximates English usage. The following ἵ῞να (Jina) is taken as substantival, introducing a direct object clause. In this case, because it is reported speech, the ἵνα is similar to the declarative ὅτι (Joti).
[9:4] 183 tn Grk “men”; but ἄνθρωπος (anqrwpo") is used in a generic sense here of both men and women.
[9:4] 184 tn The article τῶν (twn) has been translated as a possessive pronoun here (ExSyn 215).
[9:5] 185 tn Grk “It was not permitted to them”; the referent (the locusts) has been specified in the translation for clarity.
[9:5] 186 tn The word “permission” is not in the Greek text, but is implied.
[9:5] 187 tn The two ἵνα (Jina) clauses of 9:5 are understood to be functioning as epexegetical or complementary clauses related to ἐδόθη (edoqh).
[9:5] 188 tn On this term BDAG 168 s.v. βασανισμός states, “1. infliction of severe suffering or pain associated with torture or torment, tormenting, torture Rv 9:5b. – 2. the severe pain experienced through torture, torment vs. 5a; 14:11; 18:10, 15; (w. πένθος) vs. 7.”
[9:5] 189 tn The pronoun “them” is not in the Greek text but is picked up from the previous clause.
[9:5] 190 tn Grk “like the torture,” but this is redundant in contemporary English.
[9:5] 191 tn Grk “a man”; but ἄνθρωπος (anqrwpo") is used here in an individualized sense without being limited to the male gender.
[9:6] 192 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:6] 193 tn Grk “men”; but ἄνθρωπος (anqrwpo") is used in a generic sense here of both men and women.
[9:6] 194 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[9:6] 195 tn The phrase “not be able to” was used in the translation to emphasize the strong negation (οὐ μή, ou mh) in the Greek text.
[9:7] 196 tn Here καί (kai) has been translated as “now” to indicate the introduction of the description of the locusts, which is somewhat parenthetical in the narrative.
[9:7] 197 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:7] 198 tn The translation attempts to bring out the double uncertainty in this clause in the Greek text, involving both the form (ὡς στέφανοι, Jw" stefanoi, “like crowns”) and the material (ὅμοιοι χρυσῷ, {omoioi crusw, “similar to gold”).
[9:7] 199 tn Or “human faces.” The Greek term ἄνθρωπος (anqrwpos) is often used in a generic sense, referring to both men and women. However, because “women’s hair” in the next clause suggests a possible gender distinction here, “men’s” was retained.
[9:8] 200 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:9] 201 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] 202 tn In the Greek text there is a shift to the present tense here; the previous verbs translated “had” are imperfects.
[9:10] 203 tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”
[9:11] 204 sn Both the Hebrew Abaddon and the Greek Apollyon mean “Destroyer.”
[9:12] 205 tn Grk “behold.” Here ἰδού (idou) has been translated as “but” to indicate the contrast present in the context.
[9:13] 206 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[9:13] 207 tc ‡ Several key
[9:14] 209 tn On λῦσον (luson) BDAG 606-7 s.v. λύω 2 states, “set free, loose, untie – a. lit. a pers., animal, or thing that is bound or tied…Angels that are bound Rv 9:14f.”
[9:15] 210 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[9:15] 211 tn The Greek article τήν (thn) has been translated with demonstrative force here.
[9:15] 212 tn The Greek term καί (kai) has not been translated here and before the following term “month” since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[9:15] 213 tn Grk “so that they might kill,” but the English infinitive is an equivalent construction to indicate purpose here.
[9:16] 214 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:16] 215 tn Grk “twenty thousand of ten thousands.”
[9:17] 216 tn Here καί (kai) has been translated as “now” to indicate the introduction of the description of the horses and riders, which is somewhat parenthetical in the narrative.
[9:17] 217 tn Grk “and those seated on them.”
[9:17] 218 tn Grk “the vision”; the Greek article has been translated as a possessive pronoun (ExSyn 215).
[9:17] 219 tn L&N 79.31 states, “‘fiery red’ (probably with a tinge of yellow or orange).”
[9:17] 220 tn On this term BDAG 1022 s.v. ὑακίνθινος states, “hyacinth-colored, i.e. dark blue (dark red?) w. πύρινος Rv 9:17.”
[9:17] 221 tn On this term BDAG 446 s.v. θειώδης states, “sulphurous Rv 9:17.”
[9:17] 222 sn The colors of the riders’ breastplates parallel the three plagues of fire, smoke, and sulfur in v. 18.
[9:17] 223 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:17] 224 tn Traditionally, “brimstone.”
[9:18] 225 tn The phrase ἐκ τοῦ πυρὸς καὶ τοῦ καπνοῦ καὶ τοῦ θείου τοῦ ἐκπορευομένου ἐκ τῶν στομάτων αὐτῶν (“by the fire, the smoke, and the sulfur that came out of their mouths”) is taken as epexegetical (explanatory) to the phrase τῶν τριῶν πληγῶν τούτων (“these three plagues”).
[9:19] 226 tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”
[9:20] 228 tn The word “made” is not in the Greek text but is implied.
[9:20] 229 tn The Greek conjunction καί (kai) has not been translated here or before the following materials in this list, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[9:21] 230 tn Grk “and.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation, with “furthermore” used to indicate a continuation of the preceding.
[9:21] 231 tn On the term φαρμακεία (farmakeia, “magic spells”) see L&N 53.100: “the use of magic, often involving drugs and the casting of spells upon people – ‘to practice magic, to cast spells upon, to engage in sorcery, magic, sorcery.’ φαρμακεία: ἐν τῇ φαρμακείᾳ σου ἐπλανήθησαν πάντα τὰ ἔθνη ‘with your magic spells you deceived all the peoples (of the world)’ Re 18:23.”
[10:1] 232 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[10:1] 234 tn Or “like fiery pillars,” translating πυρός (puros) as an attributive genitive.
[10:2] 235 tn Grk “and having.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “he.”
[10:3] 236 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[10:4] 237 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[10:4] 238 tn The words “just then” are not in the Greek text, but are implied.
[10:5] 239 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[10:6] 240 tn On this phrase see BDAG 1092 s.v. χρόνος.
[10:7] 241 tn Grk “But in the days of the voice of the seventh angel.”
[10:7] 242 tn The aorist ἐτελέσθη (etelesqh) has been translated as a proleptic (futuristic) aorist (ExSyn 564 cites this verse as an example).
[10:7] 243 tn The time of the action described by the aorist εὐηγγέλισεν (euhngelisen) seems to be past with respect to the aorist passive ἐτελέσθη (etelesqh). This does not require that the prophets in view here be OT prophets. They may actually refer to the martyrs in the church (so G. B. Caird, Revelation [HNTC], 129).
[10:7] 244 tn See the note on the word “servants” in 1:1.
[10:8] 245 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[10:8] 246 tn The participle λαλοῦσαν (lalousan) has been translated as “began to speak.” The use of πάλιν (palin) indicates an ingressive idea.
[10:8] 247 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] 248 tn Grk “again, saying.” The participle λέγουσαν (legousan) is redundant in contemporary English and has not been translated.
[10:8] 249 tn The perfect passive participle ἠνεῳγμένον (hnewgmenon) is in second attributive position and has been translated as an attributive adjective.
[10:9] 250 tn Here καί (kai) has been translated as “so” to indicate the implied result of the instructions given by the voice.
[10:9] 251 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[10:9] 252 tn The words “the scroll” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
[10:9] 253 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[10:10] 254 tn Here καί (kai) has been translated as “so” to indicate the implied result of the instructions given by the angel.
[10:10] 255 tn Grk “it was.” The idea of taste is implied.
[10:10] 256 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[10:11] 257 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[10:11] 258 tn The referent of “they” is not clear in the Greek text.
[10:11] 259 tn Grk “and nations,” but καί (kai) has not been translated here or before the next item since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[11:1] 260 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[11:1] 261 tn Grk “a reed” (but these were used for measuring). Cf. Ezek 40:3ff.
[11:2] 263 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[11:2] 264 tn On the term αὐλήν (aulhn) BDAG 150 s.v. αὐλή 1 states, “(outer) court of the temple…Rv 11:2.”
[11:2] 265 tn The precise meaning of the phrase ἔκβαλε ἔξωθεν (ekbale exwqen) is difficult to determine.
[11:2] 266 tn Or “to the nations” (the same Greek word may be translated “Gentiles” or “nations”).
[11:2] 267 sn The holy city appears to be a reference to Jerusalem. See also Luke 21:24.
[11:3] 268 tn The word “authority” is not in the Greek text, but is implied. “Power” would be another alternative that could be supplied here.
[11:4] 269 sn This description is parenthetical in nature.
[11:5] 270 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:5] 271 tn This is a collective singular in Greek.
[11:5] 272 tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”
[11:5] 273 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:6] 276 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.
[11:7] 278 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:7] 279 tn Or “be victorious over”; traditionally, “overcome.”
[11:8] 280 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:8] 281 tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).
[11:8] 282 tn Grk “spiritually.”
[11:9] 283 tn The word “every” is not in the Greek text, but is implied by the following list.
[11:9] 284 tn The Greek term καί (kai) has not been translated before this and the following items in the list, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[11:9] 285 tn Or “to be buried.”
[11:11] 286 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[11:11] 287 tn Grk “fell upon.”
[11:12] 288 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[11:12] 289 tn Though the nearest antecedent to the subject of ἤκουσαν (hkousan) is the people (“those who were watching them”), it could also be (based on what immediately follows) that the two prophets are the ones who heard the voice.
[11:12] 290 tn Grk “they”; the referent (the two prophets) has been specified in the translation for clarity.
[11:12] 291 tn The conjunction καί (kai) seems to be introducing a temporal clause contemporaneous in time with the preceding clause.
[11:13] 292 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:13] 293 tn Grk “seven thousand names of men.”
[11:14] 294 tn Grk “has passed.”
[11:15] 295 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[11:15] 296 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[11:16] 297 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[11:16] 298 tn Grk “they fell down on their faces.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”
[11:17] 300 tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”
[11:17] 301 tn The aorist verb ἐβασίλευσας (ebasileusa") has been translated ingressively.
[11:18] 302 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[11:18] 303 tn Or “The Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[11:18] 304 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[11:18] 305 tn See the note on the word “servants” in 1:1.
[11:18] 306 tn Grk “who fear.”
[11:18] 307 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] 308 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] 309 tn Here καί (kai) has been translated as “then” to indicate the implied sequence on events within the vision.
[11:19] 310 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] 311 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] 312 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[12:1] 313 sn Sun…moon…stars. This imagery is frequently identified with the nation Israel because of Joseph’s dream in Gen 37.
[12:2] 314 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[12:2] 315 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] 316 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[12:3] 317 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] 318 tn Here καί (kai) has been translated as “now” to indicate that this remark is virtually parenthetical.
[12:4] 319 tn Grk “its”; the referent (the dragon) has been specified in the translation for clarity.
[12:4] 320 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[12:5] 321 tn Here καί (kai) has been translated as “so” to indicate the conclusion of the anticipated birth.
[12:5] 322 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] 324 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[12:5] 325 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] 326 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[12:6] 327 tn Grk “and the woman,” which would be somewhat redundant in English.
[12:6] 329 tn Grk “where she has there a place prepared by God.”
[12:6] 330 tn Grk “so they can take care of her.”
[12:7] 331 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[12:7] 332 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] 333 tn Here καί (kai) has been translated as “but” to indicate the implied contrast.
[12:8] 334 tn The words “to prevail” are not in the Greek text, but are implied.
[12:8] 336 tn Grk “for them”; the referent (the dragon and his angels, v. 7) has been specified in the translation for clarity.
[12:9] 337 tn Here καί (kai) has been translated as “so” to indicate the result of the war in heaven.
[12:10] 338 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[12:10] 339 tn Or “the right of his Messiah to rule.” See L&N 37.35.
[12:10] 340 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[12:10] 341 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] 342 tn Or “who accuses them continually.”
[12:11] 343 tn Here καί (kai) has been translated as “but” to indicate the contrast.
[12:11] 344 sn They did not love their lives. See Matt 16:25; Luke 17:33; John 12:25.
[12:12] 345 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] 346 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] 347 tn Here καί (kai) has been translated as “now” because the clause it introduces is clearly resumptive.
[12:14] 349 tn Here καί (kai) has been translated as “but” to indicate the contrast present here.
[12:14] 351 tn The word “God” is supplied based on the previous statements made concerning “the place prepared for the woman” in 12:6.
[12:14] 352 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] 353 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[12:15] 354 tn Grk “so that he might make her swept away.”
[12:16] 355 tn Here καί (kai) has been translated as “but” to indicate the contrast present here.
[12:16] 356 tn Grk “the earth helped the woman.”
[12:16] 357 tn Grk “the earth opened its mouth” (a metaphor for the ground splitting open).
[12:17] 358 tn Here καί (kai) has been translated as “so” to indicate the implied result of the woman’s escape.
[12:17] 359 tn Grk “her seed” (an idiom for offspring, children, or descendants).
[12:17] 361 tn Grk “and having.”
[12:17] 362 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] 363 tn Grk “he”; the referent (the dragon) has been specified in the translation for clarity.
[12:17] 364 tc Grk ἐστάθη (estaqh, “he stood”). The reading followed by the translation is attested by the better
[12:17] 365 tn Or “sandy beach” (L&N 1.64).
[12:17] 366 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] 367 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[13:1] 368 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] 369 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] 370 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] 371 tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the following description of the beast.
[13:2] 372 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[13:2] 373 tn Grk “gave it”; the referent (the beast) has been specified in the translation for clarity.
[13:2] 374 tn For the translation “authority to rule” for ἐξουσία (exousia) see L&N 37.35.
[13:3] 375 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] 376 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] 377 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] 378 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] 379 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[13:4] 380 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] 381 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] 382 tn For the translation “proud words” (Grk “great things” or “important things”) see BDAG 624 s.v. μέγας 4.b.
[13:5] 383 tn Grk “to it was granted.”
[13:5] 384 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[13:6] 385 tn Here καί (kai) has been translated as “so” to indicate the implied result of the permission granted to the beast.
[13:6] 386 tn Grk “he” (or “it”); the referent (the beast) has been specified in the translation for clarity.
[13:6] 387 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] 388 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] 389 tc Many
[13:7] 390 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[13:7] 391 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] 392 tn Grk “it”; the referent (the beast) has been specified in the translation for clarity.
[13:8] 393 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] 394 tn Or “slaughtered”; traditionally, “slain.”
[13:10] 395 tc Many
[13:10] 396 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] 397 tn Or “perseverance.”
[13:11] 398 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[13:11] 399 sn This second beast is identified in Rev 16:13 as “the false prophet.”
[13:11] 400 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] 401 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] 402 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[13:12] 403 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[13:12] 404 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[13:12] 405 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] 406 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[13:13] 407 tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both men and women.
[13:14] 408 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] 409 tn Grk “it”; the referent (the second beast) has been specified in the translation for clarity.
[13:15] 410 tn Grk “it was given [permitted] to it [the second beast].”
[13:15] 411 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] 412 tn Grk “of the beast”; the word “first” has been supplied to specify the referent.
[13:16] 413 tn Or “forced”; Grk “makes” (ποιεῖ, poiei).
[13:16] 414 tn See the note on the word “servants” in 1:1.
[13:17] 415 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] 416 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] 417 tn Grk “except the one who had.”
[13:17] 418 tn Grk “his name or the number of his name.”
[13:18] 419 tn Grk “Here is wisdom.”
[13:18] 420 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] 421 tc A few
[14:1] 422 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:1] 423 tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).
[14:2] 424 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] 425 tn Here καί (kai) has been translated as “now” to indicate the introduction of a new topic.
[14:3] 426 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] 427 tn The aorist passive verb is rendered as a reflexive (“defiled themselves”) by BDAG 657 s.v. μολύνω 2.
[14:5] 428 tn Grk “in their mouth was not found a lie.”
[14:5] 429 tc Several
[14:6] 430 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:6] 431 tc Most
[14:6] 432 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] 434 tn Or “an eternal gospel to announce as good news.”
[14:6] 435 tn Grk “to those seated on the earth.”
[14:6] 436 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] 437 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] 438 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[14:8] 439 tc There are several different variants comprising a textual problem involving “second” (δεύτερος, deuteros). First, several
[14:8] 440 tn Grk “And another angel, a second.”
[14:8] 441 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] 442 tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.
[14:8] 443 sn The fall of Babylon the great city is described in detail in Rev 18:2-24.
[14:8] 444 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[14:8] 445 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] 446 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[14:9] 447 tn Grk “And another angel, a third.”
[14:9] 448 tn Grk “followed them.”
[14:9] 449 tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.
[14:10] 450 tn Grk “he himself.”
[14:10] 451 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] 452 tn Traditionally, “brimstone.”
[14:11] 453 tn The Greek pronoun is plural here even though the verbs in the previous verse are singular.
[14:11] 454 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] 455 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] 458 tn Or “the perseverance.”
[14:12] 459 tn Grk “who keep.”
[14:12] 460 tn The words “hold to” are implied as a repetition of the participle translated “keep” (οἱ τηροῦντες, Joi throunte").
[14:12] 461 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] 462 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:13] 463 tn Or “from their trouble” (L&N 22.7).
[14:13] 464 tn Grk “their deeds will follow with them.”
[14:14] 465 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:14] 466 tn Grk “and behold, a white cloud.”
[14:14] 467 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] 468 tn Grk “like a son of man, having.” In the Greek text this is a continuation of the previous sentence.
[14:15] 469 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[14:15] 470 tn Grk “Send out.”
[14:15] 471 tn The aorist θέρισον (qerison) has been translated ingressively.
[14:16] 472 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.
[14:17] 473 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[14:18] 474 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[14:18] 475 tn Grk “who had authority over.” This appears to be the angel who tended the fire on the altar.
[14:18] 476 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] 478 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] 479 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] 480 tn The genitive τῆς γῆς (ths ghs), taken symbolically, could be considered a genitive of apposition.
[14:18] 481 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] 482 tn On the use of ἥκμασαν (hkmasan) BDAG 36 s.v. ἀκμάζω states, “to bloom…of grapes…Rv 14:18.”
[14:19] 483 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.
[14:19] 484 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] 485 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] 486 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[14:20] 487 sn The winepress was stomped. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process).
[14:20] 488 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] 489 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] 490 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[15:1] 491 tn Grk “seven plagues – the last ones.”
[15:2] 492 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[15:2] 493 sn See Rev 4:6 where the sea of glass was mentioned previously.
[15:2] 494 tn Or “had been victorious over”; traditionally, “had overcome.”
[15:2] 495 tn Grk “of his name, standing.” A new sentence was started here in the translation by supplying the words “They were.”
[15:2] 496 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] 497 tn Grk “harps of God.” The phrase τοῦ θεοῦ (tou qeou) has been translated as a genitive of agency.
[15:3] 498 tn Here καί (kai) has not been translated.
[15:3] 499 tn See the note on the word “servants” in 1:1.
[15:3] 500 tn Grk “saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[15:3] 501 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] 502 tn Or “righteous,” although the context favors justice as the theme.
[15:3] 503 tc Certain
[15:4] 504 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] 505 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] 506 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[15:4] 507 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] 508 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[15:5] 509 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] 510 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] 511 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] 512 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[15:8] 514 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] 515 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[16:1] 516 tn Or “anger.” Here τοῦ θυμοῦ (tou qumou) has been translated as a genitive of content.
[16:2] 517 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] 518 tn Grk “the first”; the referent (the first angel) has been specified in the translation for clarity.
[16:2] 519 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:2] 520 tn Or “ulcerated sores”; the term in the Greek text is singular but is probably best understood as a collective singular.
[16:2] 521 tn Grk ‘the men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
[16:3] 522 tn Here καί (kai) has been translated as “next” to indicate the implied sequence of events within the vision.
[16:3] 523 tn Grk “the second”; the referent (the second angel) has been specified in the translation for clarity.
[16:4] 524 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:4] 525 tn Grk “the third”; the referent (the third angel) has been specified in the translation for clarity.
[16:5] 526 tn Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the remarks that follow.
[16:5] 527 tn Or “righteous,” although the context favors justice as the theme.
[16:5] 528 tn Or “because you have judged these things.” The pronoun ταῦτα (tauta) is neuter gender.
[16:6] 529 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] 530 tn Grk “They are worthy”; i.e., of this kind of punishment. By extension, “they got what they deserve.”
[16:7] 531 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:7] 532 tn Grk “the altar saying.”
[16:7] 533 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] 534 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:8] 535 tn Grk “the fourth”; the referent (the fourth angel) has been specified in the translation for clarity.
[16:8] 536 tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
[16:9] 537 tn Here καί (kai) has been translated as “thus” to indicate the implied result of the bowl poured on the sun.
[16:9] 538 tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
[16:9] 539 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] 540 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
[16:9] 541 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[16:10] 542 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:10] 543 tn Grk “the fifth”; the referent (the fifth angel) has been specified in the translation for clarity.
[16:10] 544 tn Here καί (kai) has been translated as “so that” to indicate the implied result of the fifth bowl being poured out.
[16:10] 545 tn Grk “his kingdom became dark.”
[16:10] 546 tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
[16:10] 547 tn On this term BDAG 620 s.v. μασάομαι states, “bite w. acc. τὰς γλώσσας bite their tongues Rv 16:10.”
[16:10] 548 tn The preposition ἐκ (ek) has been translated here and twice in the following verse with a causal sense.
[16:11] 549 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] 550 tn Or “ulcerated sores” (see 16:2).
[16:11] 551 tn Grk “and they did not repent.” Here καί (kai) has been translated as “but nevertheless” to express the contrast here.
[16:11] 552 tn Grk “they did not repent” The addition of “still refused” reflects the hardness of people’s hearts in the context.
[16:12] 553 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:12] 554 tn Grk “the sixth”; the referent (the sixth angel) has been specified in the translation for clarity.
[16:12] 555 tn Grk “and its water was dried up.” Here the passive construction has been translated as an active one.
[16:12] 556 tn Grk “in order that the way might be prepared.” Here the passive construction has been translated as an active one.
[16:12] 557 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] 558 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:13] 559 sn According to the next verse, these three unclean spirits are spirits of demons.
[16:14] 560 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] 561 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] 562 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] 563 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] 564 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] 565 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] 566 tn Grk “they”; the referent (the demonic spirits, v. 14) has been specified in the translation for clarity.
[16:16] 567 tn Grk “gathered them”; the referent (the kings and [implied] their armies, v. 14) has been specified in the translation for clarity.
[16:16] 568 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] 569 tn Here καί (kai) has been translated as “finally” to indicate the conclusion of the seven bowl judgments.
[16:17] 570 tn Grk “the seventh”; the referent (the seventh angel) has been specified in the translation for clarity.
[16:18] 571 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[16:18] 572 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] 573 tn The singular ἄνθρωπος (anqrwpo") is used generically here to refer to the human race.
[16:19] 574 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[16:19] 575 tn Or “of the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[16:19] 577 tn Here καί (kai) has been translated as “so” to indicate the implied result of Babylon’s misdeeds (see Rev 14:8).
[16:19] 578 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] 579 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] 580 tn Grk “And every.” Here καί (kai) has not been translated because of differences between Greek and English style.
[16:20] 582 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] 583 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] 584 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] 585 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] 586 tn Grk “the men”; for stylistic reasons the pronoun “they” is used here.
[16:21] 587 tn Grk “the plague of it.”
[16:21] 588 tn Grk “since the plague of it was exceedingly great.”
[17:1] 589 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[17:1] 590 tn Grk “with me.” The translation “with me” implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, μετ᾿ ἐμοῦ (met’ emou, “with me”) was translated as “to me.”
[17:1] 591 tn Here one Greek term, κρίμα (krima), has been translated by the two English terms “condemnation” and “punishment.” See BDAG 567 s.v. 4.b, “mostly in an unfavorable sense, of the condemnatory verdict and sometimes the subsequent punishment itself 2 Pt 2:3; Jd 4…τὸ κ. τῆς πόρνης the condemnation and punishment of the prostitute Rv 17:1.”
[17:2] 592 tn This is the same word translated “sexual immorality” earlier in the verse, but here the qualifier “sexual” has not been repeated for stylistic reasons.
[17:3] 593 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s invitation to witness the fate of the prostitute.
[17:3] 594 tn Or “in the spirit.” “Spirit” could refer either to the Holy Spirit or the human spirit, but in either case John was in “a state of spiritual exaltation best described as a trance” (R. H. Mounce, Revelation [NICNT], 75).
[17:3] 596 tn The word “there” is not in the Greek text, but is supplied for stylistic reasons.
[17:4] 597 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] 598 tn The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors.
[17:4] 599 tn Grk “gilded with gold” (an instance of semantic reinforcement, see L&N 49.29).
[17:4] 600 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] 601 tc Several
[17:5] 602 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:5] 603 tn Some translations consider the word μυστήριον (musthrion, “mystery”) a part of the name written (“Mystery Babylon the Great,” so KJV, NIV), but the gender of both ὄνομα (onoma, “name”) and μυστήριον are neuter, while the gender of “Babylon” is feminine. This strongly suggests that μυστήριον should be understood as an appositive to ὄνομα (“a name, i.e., a mystery”).
[17:6] 604 tn Or “of the witnesses to Jesus.” Here the genitive ᾿Ιησοῦ (Ihsou) is taken as an objective genitive; Jesus is the object of their testimony.
[17:6] 605 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:6] 606 tn Grk “I marveled a great marvel” (an idiom for great astonishment).
[17:7] 607 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[17:7] 608 tn Grk “I will tell you,” but since what follows is the angel’s interpretation of the vision, “interpret for you” is the preferred translation here.
[17:8] 609 tn On this term BDAG 2 s.v. ἄβυσσος 2 states, “netherworld, abyss, esp. the abode of the dead Ro 10:7 (Ps 106:26) and of demons Lk 8:31; dungeon where the devil is kept Rv 20:3; abode of the θηρίον, the Antichrist 11:7; 17:8; of ᾿Αβαδδών (q.v.), the angel of the underworld 9:11…φρέαρ τῆς ἀ. 9:1f; capable of being sealed 9:1; 20:1, 3.”
[17:8] 610 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:8] 611 tn Some translations take the ὅτι (Joti) here as causal: “because he was, and is not, but is to come” (so NIV, NRSV), but it is much more likely that the subject of the ὅτι clause has been assimilated into the main clause: “when they see the beast, that he was…” = “when they see that the beast was” (so BDAG 732 s.v. ὅτι 1.f, where Rev 17:8 is listed).
[17:9] 612 tn Grk “Here is the mind that has wisdom.”
[17:9] 613 tn It is important to note that the height of “mountains” versus “hills” or other topographical terms is somewhat relative. In terms of Palestinian topography, Mount Tabor (traditionally regarded as the mount of transfiguration) is some 1,800 ft (550 m) above sea level, while the Mount of Olives is only some 100 ft (30 m) higher than Jerusalem.
[17:10] 614 tn That is, one currently reigns.
[17:11] 615 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:12] 616 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:12] 617 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[17:13] 618 tn The word “kings” is not in the Greek text, but has been supplied to clarify the referent.
[17:14] 619 tn See BDAG 636 s.v. μετά A.2.a.α.
[17:15] 620 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[17:15] 621 tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
[17:15] 622 tn Grk “and multitudes,” but καί (kai) has not been translated here and before the following term since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[17:16] 623 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:16] 624 tn A new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.
[17:16] 625 tn The final clause could also be turned into an adverbial clause of means: “They will consume her flesh by burning her with fire.”
[17:17] 627 tn Or “his intent.”
[17:17] 628 tn The infinitive ποιῆσαι (poihsai) was translated here as giving the logical means by which God’s purpose was carried out.
[17:17] 629 tn On this term BDAG 203 s.v. γνώμη 4 states, “declaration, decision, resolution…of God Rv 17:17.”
[17:17] 630 tn For this translation see BDAG 168 s.v. βασιλεία 1.a, “kingship, royal power, royal rule.”
[17:17] 631 tn Or “completed.”
[17:18] 632 tn Grk “And.” Because this remark is somewhat resumptive in nature, “as for” is used in the translation.
[18:1] 633 tn Grk “glory”; but often in the sense of splendor, brightness, or radiance (see L&N 14.49).
[18:2] 634 tn Here καί (kai) has not been translated because of differences between Greek and English style
[18:2] 635 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] 636 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] 637 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
[18:3] 638 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[18:3] 639 tc ‡ Several
[18:3] 640 tn See the notes on the words “passion” in Rev 14:8 and “wrath” in 16:19.
[18:3] 641 tn According to BDAG 949 s.v. στρῆνος and στρηνιάω, these terms can refer either to luxury or sensuality. In the context of Rev 18, however (as L&N 88.254 indicate) the stress is on gratification of the senses by sexual immorality, so that meaning was emphasized in the translation here.
[18:4] 642 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[18:5] 643 tn On ἐκολλήθησαν (ekollhqhsan) BDAG 556 s.v. κολλάω 2.a.β states, “fig. cling to = come in close contact with (cp. Ps 21:16; 43:26 ἐκολλήθη εἰς γῆν ἡ γαστὴρ ἡμῶν. The act.=‘bring into contact’ PGM 5, 457 κολλήσας τ. λίθον τῷ ὠτίῳ) ἐκολλήθησαν αἱ ἁμαρτίαι ἄχρι τ. οὐρανοῦ the sins have touched the heaven = reached the sky (two exprs. are telescoped) Rv 18:5.”
[18:5] 644 tn Or “up to the sky” (the same Greek word means both “heaven” and “sky”).
[18:5] 645 tn That is, remembered her sins to execute judgment on them.
[18:6] 647 tn The word “others” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[18:6] 648 tn On this term BDAG 252 s.v. διπλόω states, “to double τὰ διπλᾶ pay back double Rv 18:6.”
[18:7] 649 tn “As much as” is the translation of ὅσα (Josa).
[18:7] 650 tn On the term ἐστρηνίασεν (estrhniasen) BDAG 949 s.v. στρηνιάω states, “live in luxury, live sensually Rv 18:7. W. πορνεύειν vs. 9.”
[18:7] 651 tn Grk “said in her heart,” an idiom for saying something to oneself.
[18:8] 652 tn Grk “For this reason, her plagues will come.”
[18:8] 653 tn Grk “death.” θάνατος (qanatos) can in particular contexts refer to a manner of death, specifically a contagious disease (see BDAG 443 s.v. 3; L&N 23.158).
[18:8] 654 tn This is the same Greek word (πένθος, penqo") translated “grief” in vv. 7-8.
[18:8] 655 tn Here “burned down” was used to translate κατακαυθήσεται (katakauqhsetai) because a city is in view.
[18:9] 656 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[18:9] 657 tn On the term ἐστρηνίασεν (estrhniasen) BDAG 949 s.v. στρηνιάω states, “live in luxury, live sensually Rv 18:7. W. πορνεύειν vs. 9.”
[18:9] 658 tn Grk “from the burning of her.” For the translation “the smoke from the fire that burns her up,” see L&N 14.63.
[18:10] 659 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.”
[18:11] 660 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[18:11] 661 tn On γόμος (gomos) BDAG 205 s.v. states, “load, freight…cargo of a ship…Ac 21:3. W. gen. of the owner Rv 18:11. W. gen. of content…γ. χρυσοῦ a cargo of gold vs. 12.”
[18:12] 662 tn Grk “and silver,” but καί (kai) has not been translated before most of these terms since English normally uses a coordinating conjunction only between the last two elements in a series of three or more
[18:12] 663 tn On this term BDAG 924-25 s.v. σιρικός states, “per. to silk from Ser, subst. τὸ σιρικόν silk cloth or garments w. other costly materials Rv 18:12.”
[18:12] 664 tn On the translation of κόκκινον (kokkinon) as “scarlet cloth” see L&N 6.170.
[18:12] 665 tn On the phrase πᾶν ξύλον θύϊνον (pan xulon quinon) L&N 3.63 states, “pertaining to being made or consisting of citron wood (that is, from a citron tree) – ‘of citron wood.’ καὶ πᾶν ξύλον θύϊνον καὶ πᾶν σκεῦος ἐλεφάντινον ‘and all kinds of things made of citron wood and all kinds of objects made of ivory’ Re 18:12. The citron tree belongs to the citrus family of plants, and it produces a pale yellow fruit somewhat larger than a lemon, the rind of which is often candied. In Re 18:12, however, the focus is upon the fine quality of the wood.”
[18:13] 666 tn On the term ἄμωμον (amwmon) L&N 5.23 states, “a generic term for any kind of spice, though often a specific reference to amomum, an Indian type of spice – ‘spice, amomum.’ κιννάμωμον καὶ ἄμωμον καὶ θυμιάματα ‘cinnamon and spice and incense’ Re 18:13. In most translations ἄμωμον is interpreted as spice in general.”
[18:13] 667 tn Or “myrrh,” a strong aromatic ointment often used to prepare a body for burial (L&N 6.205).
[18:13] 668 tn The Greek term λίβανος (libano") refers to the aromatic resin of a certain type of tree (L&N 6.212).
[18:13] 669 tn On σεμίδαλις (semidali") L&N 5.10 states, “a fine grade of wheat flour – ‘fine flour.’ οἶνον καὶ ἔλαιον καὶ σεμίδαλιν καὶ σῖτον ‘wine and oil and fine flour and wheat’ Re 18:13. In some languages ‘fine flour’ may be best expressed as ‘expensive flour.’ Such a rendering fits well the context of Re 18:13.”
[18:13] 670 tn Or “and wagons.” On the term ῥέδη (rJedh) see L&N 6.53: “a four-wheeled carriage or wagon used for travel or the transportation of loads – ‘carriage, wagon.’ The term ῥέδη occurs only in Re 18:13 in a list of products bought and sold by merchants.”
[18:13] 671 tn Grk “and bodies and souls of men.” This could be understood (1) as a hendiadys (two things mentioned = one thing meant), referring only to slave trade; (2) it could be referring to two somewhat different concepts: slavery (bodies) and the cheapness of human life – some of the items earlier in the list of merchandise were to be obtained only at great cost of human life; or (3) a somewhat related idea, that the trade is in not just physical bodies (slavery) but human souls (people whose lives are destroyed through this trade).
[18:14] 672 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] 673 tn Grk “you desired in your soul.”
[18:14] 674 tn On λιπαρός (liparo") BDAG 597 s.v. states, “luxury Rv 18:14.”
[18:14] 675 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] 676 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.
[18:15] 677 tn Grk “the merchants [sellers] of these things.”
[18:15] 678 tn Grk “her torment, weeping.” Because of the length and complexity of the Greek sentence, a new sentence was started in the translation by supplying the words “They will” here.
[18:16] 679 tn The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors.
[18:16] 680 tn Grk “gilded with gold” (an instance of semantic reinforcement, see L&N 49.29).
[18:17] 681 tn On ἠρημώθη (hrhmwqh) 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.”
[18:17] 682 tn On κυβερνήτης (kubernhth") BDAG 574 s.v. 1 states, “one who is responsible for the management of a ship, shipmaster, lit. Rv 18:17.”
[18:17] 683 tn Or perhaps, “everyone who sails as a passenger.” On πλέων (plewn) BDAG 825 s.v. πλέω states, “πᾶς ὁ ἐπὶ τόπον πλέων everyone who sails to a place = seafarer, sea traveler…Rv 18:17. The vv.ll.…have led to various interpretations. Some render: everyone who sails along the coast…See EbNestle, Einführung in das Griech. NT 1909, 182; AFridrichsen, K. Hum. Vetensk.-Samf. i Upps. Årsb. ’43, 31 note ὁ ἐπίτοπον πλέων=one who sails occasionally, a passenger. – S. also IHeikel, StKr 106, ’34/’35, 317).”
[18:17] 684 tn Grk “and as many as.”
[18:18] 685 tn Here the imperfect ἔκραζον (ekrazon) has been translated ingressively.
[18:18] 686 tn Grk “from the burning of her, saying.” For the translation “the smoke from the fire that burned her up,” see L&N 14.63. Here the participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.
[18:19] 687 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] 688 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.”
[18:20] 689 tn On the phrase “pronounced judgment” BDAG 567 s.v. κρίμα 4.b states, “The OT is the source of the expr. κρίνειν τὸ κρ. (cp. Zech 7:9; 8:16; Ezk 44:24) ἔκρινεν ὁ θεὸς τὸ κρίμα ὑμῶν ἐξ αὐτῆς God has pronounced judgment for you against her or God has pronounced on her the judgment she wished to impose on you (HHoltzmann, Hdb. 1893 ad loc.) Rv 18:20.”
[18:20] 690 tn Grk “God has judged a judgment of you of her.” Verse 20 is set in parentheses because in it the saints, etc. are addressed directly in the second person.
[18:20] sn This verse forms a parenthetical aside in the narrative.
[18:21] 691 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[18:21] 692 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] 693 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.
[18:22] 694 tn The shift to a second person pronoun here corresponds to the Greek text.
[18:22] 695 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[18:22] 696 tn On this term BDAG 1001 s.v. τεχνίτης states, “craftsperson, artisan, designer…Of a silversmith Ac 19:24, 25 v.l., 38….Of a potter 2 Cl 8:2 (metaph., cp. Ath. 15:2). πᾶς τεχνίτης πάσης τέχνης Rv 18:22.”
[18:22] 697 tn This is a different Greek word (μύλος, mulos) from the one for the millstone in v. 21 (μύλινος, mulinos). See L&N 7.68.
[18:23] 698 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[18:23] 699 tn On the term φαρμακεία (farmakeia, “magic spells”) see L&N 53.100: “the use of magic, often involving drugs and the casting of spells upon people – ‘to practice magic, to cast spells upon, to engage in sorcery, magic, sorcery.’ φαρμακεία: ἐν τῇ φαρμακείᾳ σου ἐπλανήθησαν πάντα τὰ ἔθνη ‘with your magic spells you deceived all the peoples (of the world)’ Re 18:23.”
[18:24] 700 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[18:24] 701 tn The shift in pronouns from second to third person corresponds to the Greek text.
[18:24] 702 tn Grk “and of all.” The phrase “along with the blood” has been repeated from the previous clause for stylistic reasons.
[19:2] 703 tn Compare the similar phrase in Rev 16:7.
[19:2] 704 tn Or “has punished.” See BDAG 568 s.v. κρίνω 5.b.α, describing the OT background which involves both the vindication of the innocent and the punishment of the guilty.
[19:2] 705 tn See the note on the word “servants” in 1:1.
[19:2] 706 tn Grk “from her hand” (referring to her responsibility in causing the blood of God’s followers to be shed).
[19:3] 707 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:3] 708 tn Or “her smoke ascends forever and ever.”
[19:4] 709 tn Grk “creatures fell down.” 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.”
[19:5] 710 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:6] 711 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:6] 712 tn Grk “like the voice of a large crowd…saying.” Because of the complexity of the Greek sentence, a new sentence was started here in the translation by supplying the words “They were.”
[19:6] 713 tc Several
[19:6] 714 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…κύριος ὁ θεὸς ἡμῶν ὁ π. Rv 19:6.”
[19:7] 715 tn This verb and the next two verbs are hortatory subjunctives (giving exhortations).
[19:8] 716 tn On the term translated “fine linen,” BDAG 185 s.v. βύσσινος states, “made of fine linen, subst. τὸ β. fine linen, linen garment…Rv 18:12…16; 19:8, 14.”
[19:8] 717 sn This phrase is treated as a parenthetical explanation by the author.
[19:9] 718 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:9] 719 tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
[19:10] 720 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s announcement.
[19:10] 721 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] 722 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[19:10] 723 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] 724 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] 725 tn Grk “fellow slave.” See the note on the word “servants” in v. 2.
[19:10] 726 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] 727 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.”
[19:11] 728 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:11] 729 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
[19:11] 730 tn A new sentence was started in the translation at this point and καί (kai) was not translated because of differences between Greek and English style.
[19:11] 731 tn Or “in righteousness,” but since the context here involves the punishment of the wicked and the vindication of the saints, “justice” was preferred.
[19:12] 732 tn The genitive noun πυρός (puros) has been translated as an attributive genitive (see also Rev 1:14).
[19:12] 733 tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.
[19:12] 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.
[19:12] 734 tn Grk “head, having.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[19:12] 735 tn Although many translations supply a prepositional phrase to specify what the name was written on (“upon Him,” NASB; “on him,” NIV), there is no location for the name specified in the Greek text.
[19:13] 736 tc It appears that “dipped” (βεβαμμένον, bebammenon), supported by several uncials and other witnesses (A 051 Ï), is the original reading. Due to the lack of the preposition “in” (ἐν, en) after the verb (βεβαμμένον αἵματι, bebammenon {aimati), and also probably because of literary allusions to Isa 63:3, several
[19:13] tn Or perhaps “soaked.”
[19:13] 737 tn Grk “the name of him is called.”
[19:14] 738 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:14] 739 tn On the term translated “fine linen,” BDAG 185 s.v. βύσσινος states, “made of fine linen, subst. τὸ β. fine linen, linen garment…Rv 18:12, 16; 19:8, 14.”
[19:15] 740 tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[19:15] 741 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:15] 742 tn Grk “will shepherd.”
[19:15] 743 tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”
[19:15] sn A quotation from Ps 2:9 (see also Rev 2:27, 12:5).
[19:15] 744 sn He stomps the winepress. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process), and Rev 14:20.
[19:15] 745 tn The genitive θυμοῦ (qumou) has been translated as an attributed genitive. Following BDAG 461 s.v. θυμός 2, the combination of the genitives of θυμός (qumos) 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).
[19:15] 746 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.”
[19:17] 747 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:17] 748 tn The precise significance of ἐν (en) here is difficult to determine.
[19:17] 749 tn On μεσουρανήματι (mesouranhmati) here see L&N 1.10: “high in the sky, midpoint in the sky, directly overhead, straight above in the sky.” The birds mentioned here are carrion birds like vultures, circling high overhead, and now being summoned to feast on the corpses.
[19:17] 750 tn This is the same Greek word (δεῖπνον, deipnon) used in 19:9.
[19:18] 751 tn The ἵνα (Jina) clause, insofar as it is related to the first imperative, has the force of an imperative.
[19:18] 752 tn The idea of eating “your fill” is evident in the context with the use of χορτάζω (cortazw) in v. 21.
[19:18] 753 tn Grk “chiliarchs”; normally a chiliarch was a military officer commanding a thousand soldiers, but here probably used of higher-ranking commanders like generals (see L&N 55.15; cf. Rev 6:15).
[19:18] 754 tn See the note on the word “servants” in 1:1.
[19:19] 755 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[19:20] 756 tn Here καί (kai) has been translated as “now” to indicate the introduction of an unexpected development in the account: The opposing armies do not come together in battle; rather the leader of one side is captured.
[19:20] 757 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.”
[19:20] 758 tn Traditionally, “brimstone.”
[19:21] 759 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:21] 760 tn On the translation of ἐχορτάσθησαν (ecortasqhsan) BDAG 1087 s.v. χορτάζω 1.a states, “of animals, pass. in act. sense πάντα τὰ ὄρνεα ἐχορτάσθησαν ἐκ τῶν σαρκῶν αὐτῶν all the birds gorged themselves with their flesh Rv 19:21 (cp. TestJud. 21:8).”
[20:1] 761 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[20:1] 762 tn The word “holding” is implied. The two clauses “having the key of the abyss” and “a huge chain in his hand” can be construed in two ways: (1) both are controlled by the participle ἔχοντα (econta) and both are modified by the phrase “in his hand” – “having in his hand the key to the abyss and a huge chain.” (2) The participle ἔχοντα refers only to the key, and the phrase “in his hand” refers only to the chain – “having the key of the abyss and holding a huge chain in his hand.” Because of the stylistic tendency in Rev to use the verb ἔχω (ecw) to mean “hold (something)” and the phrase “in his hand” forming a “bracket” along with the verb ἔχω around both the phrases in question, the first option is preferred.
[20:2] 763 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[20:3] 764 tn Grk “he”; the referent (the angel introduced in v. 1) has been specified in the translation for clarity.
[20:3] 765 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[20:3] 766 tn Or “and shut.” While the lexical force of the term is closer to “shut,” it is acceptable to render the verb ἔκλεισεν (ekleisen) as “locked” here in view of the mention of the key in the previous verse.
[20:4] 767 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[20:4] 768 tn Grk “I saw thrones, and those seated on them, and judgment was given to them.” BDAG 567 s.v. κρίμα 3 says, “judging, judgment, the κρίμα ἐδόθη αὐτοῖς authority to judge was given to them Rv 20:4.”
[20:4] 769 tn Grk “God, and who.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “these” as subject.
[20:4] 770 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[20:4] 771 tn On the use of the aorist ἔζησαν (ezhsan) BDAG 425 s.v. ζάω 1.a.β says, “of dead persons who return to life become alive again: of humans in general (3 Km 17:23) Mt 9:18; Ac 9:41; 20:12; Rv 20:4, 5.”
[20:5] 772 sn This statement appears to be a parenthetical comment by the author.
[20:6] 773 tn Grk “who has a share.”
[20:6] 774 tn The shift from the singular pronoun (“the one”) to the plural (“them”) in the passage reflects the Greek text: The singular participle ὁ ἔχων (Jo ecwn) is followed by the plural pronoun τούτων (toutwn). In the interests of English style, this is obscured in most modern translations except the NASB.
[20:7] 775 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[20:8] 777 sn The battle with Gog and Magog is described in the OT in Ezek 38:1-39:20.
[20:8] 778 tn Grk “of whom the number of them [is] like the sand of the sea” (an allusion to Isa 10:22).
[20:9] 779 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[20:9] 780 tn The shift here to past tense reflects the Greek text.
[20:9] 781 tn On the phrase “broad plain of the earth” BDAG 823 s.v. πλάτος states, “τὸ πλάτος τῆς γῆς Rv 20:9 comes fr. the OT (Da 12:2 LXX. Cp. Hab 1:6; Sir 1:3), but the sense is not clear: breadth = the broad plain of the earth is perh. meant to provide room for the countless enemies of God vs. 8, but the ‘going up’ is better suited to Satan (vs. 7) who has recently been freed, and who comes up again fr. the abyss (vs. 3).” The referent here thus appears to be a plain large enough to accommodate the numberless hoards that have drawn up for battle against the Lord Christ and his saints.
[20:9] 782 tn Or “surrounded.”
[20:9] 783 tn On the term παρεμβολή (parembolh) BDAG 775 s.v. states, “Mostly used as a military t.t.…so always in our lit.…1. a (fortified) camp…ἡ παρεμβολὴ τῶν ἁγίων Rv 20:9 is also to be understood fr. the OT use of the word.”
[20:9] 784 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[20:9] 785 tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”
[20:10] 787 tn Traditionally, “brimstone.”
[20:10] 788 tn The verb in this clause is elided. In keeping with the previous past tenses some translations supply a past tense verb here (“were”), but in view of the future tense that follows (“they will be tormented”), a present tense verb was used to provide a transition from the previous past tense to the future tense that follows.
[20:11] 789 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[20:11] 790 tn Traditionally, “great,” but μέγας (megas) here refers to size rather than importance.
[20:11] 791 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] 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).
[20:12] 793 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[20:12] 794 tn Grk “another book was opened, which is of life.”
[20:12] 795 tn Here καί (kai) has been translated as “so” to indicate the implied result of the books being opened.
[20:12] 796 tn Grk “from the things written in the books according to their works.”
[20:13] 797 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[20:13] 798 sn Here Death is personified (cf. 1 Cor 15:55).
[20:14] 799 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[20:15] 800 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[20:15] 801 tn The word “name” is not in the Greek text, but is implied.
[20:15] 802 tn Grk “he”; the pronoun has been intensified by translating as “that person.”
[21:1] 803 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[21:1] 804 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] 805 tn Or “dwelling place”; traditionally, “tabernacle”; literally “tent.”
[21:3] 806 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] 807 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] 808 tc ‡ Most
[21:4] 809 tn Grk “God, and he.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated.
[21:4] 810 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.’”
[21:5] 811 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[21:5] 812 tn The words “it down” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
[21:6] 814 tn Or “It has happened.”
[21:6] 815 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] 816 tn Or “as a free gift” (see L&N 57.85).
[21:7] 817 tn Or “who is victorious”; traditionally, “who overcomes.”
[21:8] 818 tn On the term φαρμακεία (farmakeia, “magic spells”) see L&N 53.100: “the use of magic, often involving drugs and the casting of spells upon people – ‘to practice magic, to cast spells upon, to engage in sorcery, magic, sorcery.’ φαρμακεία: ἐν τῇ φαρμακείᾳ σου ἐπλανήθησαν πάντα τὰ ἔθνη ‘with your magic spells you deceived all the peoples (of the world)’ Re 18:23.”
[21:8] 819 tn Grk “idolaters.”
[21:8] 820 tn Grk “their share.”
[21:8] 821 tn Traditionally, “brimstone.”
[21:8] 822 tn Grk “sulfur, which is.” The relative pronoun has been translated as “that” to indicate its connection to the previous clause. The nearest logical antecedent is “the lake [that burns with fire and sulfur],” although “lake” (λίμνη, limnh) is feminine gender, while the pronoun “which” (ὅ, Jo) is neuter gender. This means that (1) the proper antecedent could be “their place” (Grk “their share,”) agreeing with the relative pronoun in number and gender, or (2) the neuter pronoun still has as its antecedent the feminine noun “lake,” since agreement in gender between pronoun and antecedent was not always maintained, with an explanatory phrase occurring with a neuter pronoun regardless of the case of the antecedent. In favor of the latter explanation is Rev 20:14, where the phrase “the lake of fire” is in apposition to the phrase “the second death.”
[21:9] 823 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[21:9] 824 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.” See also v. 15.
[21:10] 825 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s invitation.
[21:10] 826 tn Or “in the spirit.” “Spirit” could refer either to the Holy Spirit or the human spirit, but in either case John was in “a state of spiritual exaltation best described as a trance” (R. H. Mounce, Revelation [NICNT], 75).
[21:10] 827 tn Grk “to a mountain great and high.”
[21:11] 828 tn Grk “from God, having the glory of God.” Here a new sentence was started in the translation by supplying the words “the city” to refer back to the previous clause and translating the participle (“having”) as a finite verb.
[21:11] 829 tn On the term ἰάσπιδι (iaspidi) BDAG 465 s.v. ἴασπις states, “jasper, a precious stone found in various colors, mostly reddish, somet. green…brown, blue, yellow, and white. In antiquity the name was not limited to the variety of quartz now called jasper, but could designate any opaque precious stone. Rv 21:18f. W. λίθος 4:3 (TestSol C 11:8). λίθος ἴασπις κρυσταλλίζων a stone of crystal-clear jasper 21:11 (cp. Is 54:12); perh. the opal is meant here; acc. to some, the diamond.”
[21:12] 830 tn Grk “jasper, having.” Here a new sentence was started in the translation.
[21:12] 831 tn Grk “a (city) wall great and high.”
[21:12] 832 tn On this term BDAG 897 s.v. πυλών 1 states, “gate, esp. of the large, impressive gateways at the entrance of temples and palaces…of the entrances of the heavenly Jerusalem…οἱ πυλῶνες αὐτῆς οὐ μὴ κλεισθῶσιν its entrances shall never be shut Rv 21:25; cp. vss. 12ab, 13abcd, 15, 21ab; 22:14.”
[21:12] 833 tn Grk “of the sons of Israel.” The translation “nation of Israel” is given in L&N 11.58.
[21:12] 834 tn Grk “on them”; the referent (the gates) has been specified in the translation for clarity.
[21:13] 835 tn The words “There are” have been supplied to make a complete English sentence. This is a continuation of the previous sentence, a lengthy and complicated one in Greek.
[21:13] 836 tn The word “side” has been supplied four times in this verse for clarity.
[21:14] 837 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:15] 838 tn Grk “the one”; the referent (the angel of v. 9) has been specified in the translation for clarity.
[21:16] 839 tn Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the description of the city.
[21:16] 840 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] 841 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:16] 842 tn Grk “with the rod”; the word “measuring” is supplied from the description in v. 15.
[21:16] 843 tn Or “two thousand two hundred kilometers,” Grk “12,000 stades.” A stade was a measure of length about 607 ft (185 m).
[21:17] 844 tn Here the measurement was kept in cubits in the translation because of the possible symbolic significance of the number 144 (12 times 12). This is about 216 ft (65 m).
[21:17] 845 tn Here L&N 81.1 translate the phrase μέτρον ἀνθρώπου, ὅ ἐστιν ἀγγέλου (metron anqrwpou, {o estin angelou) “‘the unit of measurement used by a person, that is, by an angel’ Re 21:17.” It is more likely that μέτρον is an accusative of respect or reference.
[21:18] 846 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] 847 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] 848 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).
[21:19] 849 tn The perfect participle here has been translated as an intensive (resultative) perfect.
[21:19] 850 sn Agate (also called chalcedony) is a semiprecious stone usually milky or gray in color (L&N 2.32).
[21:20] 851 sn Onyx (also called sardonyx) is a semiprecious stone that comes in various colors (L&N 2.35).
[21:20] 852 sn Carnelian is a semiprecious gemstone, usually red in color (L&N 2.36).
[21:20] 853 sn Chrysolite refers to either quartz or topaz, golden yellow in color (L&N 2.37).
[21:20] 854 sn Beryl is a semiprecious stone, usually blue-green or green in color (L&N 2.38).
[21:20] 855 sn Chrysoprase is a greenish type of quartz (L&N 2.40).
[21:20] 856 sn Jacinth is a semiprecious stone, probably blue in color (also called “hyacinth,” but that translation is not used here because of possible confusion with the flower of the same name). See L&N 2.41.
[21:21] 857 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:21] 858 tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).
[21:22] 859 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Every verse from here to the end of this chapter begins with καί in Greek, but due to differences between Greek and contemporary English style, these have not been translated.
[21:22] 860 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.”
[21:24] 861 tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[21:24] 862 tn Or “splendor”; Grk “glory.”
[21:25] 863 tn On the translation “during the day” see BDAG 436 s.v. ἡμέρα 1.a, “But also, as in Thu. et al., of time within which someth. occurs, ἡμέρας during the day Rv 21:25.”
[21:25] 864 tn The Greek connective γάρ (gar) most often expresses some sort of causal connection. However, in this context there is no causal force to the second phrase; γάρ simply expresses continuation or connection. Because of this it has been translated as “and.” See BDAG 189-90 s.v. 2.
[21:25] 865 tn The clause has virtually the force of a parenthetical comment.
[21:26] 866 tn Grk “honor,” but BDAG 1005 s.v. τιμή 2.b states, “An outstanding feature of the use of τ., as already shown in several passages, is its combination w. δόξα…of earthly possessions τὴν δόξαν καὶ τὴν τιμὴν τῶν ἐθνῶν Rv 21:26 (τιμή concr.=an object of value: Ezk 22:25).”
[21:26] 867 tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
[21:27] 868 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[21:27] 869 tn Here BDAG 552 s.v. κοινός 2 states, “pert. to being of little value because of being common, common, ordinary, profane…b. specifically, of that which is ceremonially impure: Rv 21:27.”
[21:27] 870 tn Or “what is abhorrent”; Grk “who practices abominations.”
[21:27] 871 tn Grk “practicing abomination or falsehood.” Because of the way βδέλυγμα (bdelugma) has been translated (“does what is detestable”) it was necessary to repeat the idea from the participle ποιῶν (poiwn, “practices”) before the term “falsehood.” On this term, BDAG 1097 s.v. ψεῦδος states, “ποιεῖν ψεῦδος practice (the things that go with) falsehood Rv 21:27; 22:15.” Cf. Rev 3:9.
[21:27] 872 tn Grk “those who are written”; the word “names” is implied.
[22:1] 873 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[22:1] 874 tn Grk “he”; the referent (the angel mentioned in 21:9, 15) has been specified in the translation for clarity.
[22:1] 875 tn Grk “proceeding.” Water is more naturally thought to pour out or flow out in English idiom.
[22:2] 876 tn Grk “its”; the referent (the city, the new Jerusalem) has been specified in the translation for clarity.
[22:2] 877 tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).
[22:2] 878 tn Grk “From here and from there.”
[22:2] 879 tn Or “twelve crops” (one for each month of the year).
[22:2] 880 tn The words “of the year” are implied.
[22:3] 881 tn Or “be anything accursed” (L&N 33.474).
[22:3] 882 tn Grk “in it”; the referent (the city, the new Jerusalem) has been specified in the translation for clarity.
[22:3] 883 tn Grk “city, and his.” Although this is a continuation of the previous sentence in Greek, a new sentence was started here in the translation because of the introduction of the Lamb’s followers.
[22:3] 884 tn See the note on the word “servants” in 1:1.
[22:3] 885 tn Or “will serve.”
[22:6] 886 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[22:6] 887 tn Grk “he”; the referent (the angel mentioned in 21:9, 15; 22:1) has been specified in the translation for clarity.
[22:6] 889 tn See the note on the word “servants” in 1:1.
[22:7] 890 sn These lines are parenthetical, forming an aside to the narrative. The speaker here is the Lord Jesus Christ himself rather than the narrator.
[22:8] 891 tn Or “I am John, the one who heard and saw these things.”
[22:8] 892 tn The pronoun “them” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[22:8] 893 tn Grk “I fell down and worshiped at the 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.”
[22:9] 894 tn Here καί (kai) has been translated as “but” to indicate the contrast present here.
[22:9] 895 tn On the elliptical expression ὅρα μή ({ora 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.”
[22:9] 896 tn Grk “fellow slave.” Though σύνδουλος (sundoulos) is here translated “fellow servant,” the word does not bear the connotation of a free individual serving another. See the note on the word “servants” in 1:1.
[22:9] 897 tn Grk “keep” (an idiom for obedience).
[22:10] 898 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[22:11] 899 tn Grk “must do evil still.”
[22:11] 900 tn For this translation see L&N 88.258; the term refers to living in moral filth.
[22:11] 901 tn Grk “filthy, and the.” This is a continuation of the previous sentence in Greek, but because of the length and complexity of the construction a new sentence was started in the translation.
[22:12] 902 tn The Greek term may be translated either “pay” or “pay back” and has something of a double meaning here. However, because of the mention of “wages” (“reward,” another wordplay with two meanings) in the previous clause, the translation “pay” for ἀποδοῦναι (apodounai) was used here.
[22:13] 903 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] 904 tn Grk “so that there will be to them authority over the tree of life.”
[22:15] 905 tn On the term φάρμακοι (farmakoi) see L&N 53.101.
[22:15] 906 tn Or “lying,” “deceit.”
[22:16] 907 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.”
[22:19] 909 tc The Textus Receptus, on which the KJV rests, reads “the book” of life (ἀπὸ βίβλου, apo biblou) instead of “the tree” of life. When the Dutch humanist Desiderius Erasmus translated the NT he had access to no Greek
[22:21] 910 tc Most
