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

² tn Or “in the sky” (the same Greek word means both “heaven” and “sky”).

³ tn Grk “with me.” The translation “with me” implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, μετ᾿ ἐμοῦ (met’ emou, “with me”) was translated as “to me.”

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

⁵ tn The conjunction καί (kai), much like the vav-consecutive in Hebrew, appears to be introducing a final/purpose clause here rather than a coordinate clause.

⁶ 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).

⁷ tn Grk “and behold.” The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

⁸ tn BDAG 537 s.v. κεῖμαι 2 gives the translation “stand” for the term in this verse.

⁹ tn Grk “jasper stone.”

sn Jasper was a semiprecious gemstone, probably green in color (L&N 2.30).

¹⁰ sn Carnelian was a semiprecious gemstone, usually red in color (L&N 2.36).

¹¹ tn Or “a rainbow emerald-like in appearance.”

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

¹³ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the words “They were” to indicate the connection to the preceding material.

¹⁴ sn See the note on the word crown in Rev 3:11.

¹⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁶ 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?…).”

¹⁷ sn Some interpret the seven spirits of God as angelic beings, while others see them as a reference to the sevenfold ministry of the Holy Spirit.

¹⁸ tn This could refer to rock crystal, but it is possible this refers to ice (an older meaning). See BDAG 571 s.v. κρύσταλλος.

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

²⁰ tn Perhaps, “in the middle of the throne area” (see L&N 83.10).

²¹ tn On the meaning of ζῴον (zwon) BDAG 431 s.v. 2 states, “Of the four peculiar beings at God’s throne, whose description Rv 4:6-9 reminds one of the ζῷα in Ezk 1:5ff, the cherubim. S. also Rv 5:6, 8, 11, 14; 6:1, 3, 5-7; 7:11; 14:3; 15:7; 19:4.”

²² tn Here καί (kai) has not been translated because of differences between Greek and English style.

²³ tn Both here and before the phrase “the third,” 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.

²⁴ tn Grk “six wings apiece,” but this is redundant with “each one” in English.

²⁵ tn Some translations render ἔσωθεν (eswqen) as “under [its] wings,” but the description could also mean “filled all around on the outside and on the inside with eyes.” Since the referent is not available to the interpreter, the exact force is difficult to determine.

²⁶ tn Or “They never stop saying day and night.”

²⁷ 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.”

sn A quotation from (or an allusion to) Isa 6:3.

²⁸ tn Here 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.

²⁹ tn Grk “the twenty-four elders fall 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.”

³⁰ sn See the note on the word crown in Rev 3:11.

³¹ tn The pronoun “his” is understood from the demonstrative force of the article τοῦ (tou) before θρόνου (qronou).

³² tc The past tense of “they existed” (ἦσαν, hsan) and the order of the expression “they existed and were created” seems backwards both logically and chronologically. The text as it stands is the more difficult reading and seems to have given rise to codex A omitting the final “they were created,” 2329 replacing “they existed” (ἦσαν) with “have come into being” (ἐγένοντο, egeneto), and 046 adding οὐκ (ouk, “not”) before ἦσαν (“they did not exist, [but were created]”). Several mss (1854 2050 Ï^A sa) also attempt to alleviate the problem by replacing ἦσαν with “they are” (εἰσιν, eisin).

³³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

³⁴ tn Grk “written on the inside and the outside” (an idiom for having writing on both sides).

³⁵ 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.”

³⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

³⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of no one being found worthy to open the scroll.

³⁸ tn Grk “much.”

³⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

⁴⁰ tn Grk “says” (a historical present).

⁴¹ 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).

⁴² tn Or “has been victorious”; traditionally, “has overcome.”

⁴³ tn The infinitive has been translated as an infinitive of result here.

⁴⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

⁴⁵ tn Perhaps, “in the middle of the throne area” (see L&N 83.10).

⁴⁶ 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.

⁴⁷ 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.”

⁴⁸ sn The relative pronoun which is masculine, referring back to the eyes rather than to the horns.

⁴⁹ tc There is good ms evidence for the inclusion of “seven” (ἑπτά, Jepta; ̲⁴ א 2053 2351 Ï^K). There is equally good ms support for the omission of the term (A 1006 1611 Ï^A 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.

⁵⁰ sn See the note on the phrase the seven spirits of God in Rev 4:5.

⁵¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

⁵² 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.

⁵³ 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.”

⁵⁴ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

⁵⁵ sn This interpretive comment by the author forms a parenthesis in the narrative.

⁵⁶ tn The redundant participle λέγοντες (legontes) has not been translated here.

⁵⁷ tn Or “slaughtered”; traditionally, “slain.”

⁵⁸ 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).”

⁵⁹ 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 mss (1 vg^ms) delete the reference to God altogether and simply replace it with “us” (ἡμᾶς). This too is an attempt to remove ambiguity in the phrase and provide an object for “purchased.” The shorter reading, supported by the best witness for Revelation, best accounts for the other readings.

⁶⁰ 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.

⁶¹ 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.

⁶² tn The verb ἐποίησας (epoihsas) is understood to mean “appointed” here. For an example of this use, see Mark 3:14.

⁶³ tc The vast majority of witnesses have αὐτούς (autous, “them”) here, while the Textus Receptus reads ἡμᾶς (Jhmas, “us”) with insignificant support (pc gig vg^cl sa Prim Bea). There is no question that the original text read αὐτούς here.

⁶⁴ tn The reference to “kingdom and priests” may be a hendiadys: “priestly kingdom.”

⁶⁵ tn The words “to serve” are not in the Greek text, but are implied by the word “priests.”

⁶⁶ tc The textual problem here between the present tense βασιλεύουσιν (basileuousin, “they are reigning”; so A 1006 1611 Ï^K pc) and the future βασιλεύσουσιν (basileusousin, “they will reign”; so א 1854 2053 Ï^A 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.

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

⁶⁸ 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.

⁶⁹ 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.

⁷⁰ 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.

⁷¹ tn Grk “saying.”

⁷² tn Or “slaughtered”; traditionally, “slain.”

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

⁷⁴ tn Grk “saying.”

⁷⁵ tn Or “dominion.”

⁷⁶ 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.”

⁷⁷ tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).

⁷⁸ 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.

⁷⁹ tn The dative here has been translated as a dative of possession.

⁸⁰ tn The verb is pluperfect, but the force is simple past. See ExSyn 586.

⁸¹ 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.”

⁸² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

⁸³ tn Grk “spoke” or “declared to,” but in the context “asked” reads more naturally in English.

⁸⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of the previous question.

⁸⁵ 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.

⁸⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

⁸⁷ 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.

⁸⁸ tn Or “worship.” The word here is λατρεύω (latreuw).

⁸⁹ 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).

⁹⁰ 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.

⁹¹ sn An allusion to Isa 25:8.

⁹² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

⁹³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

⁹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

⁹⁵ 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.”

⁹⁶ tn Grk “saying.”

⁹⁷ 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.”

⁹⁸ tn The aorist verb ἐβασίλευσας (ebasileusa") has been translated ingressively.

⁹⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁰⁰ tn Or “The Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

¹⁰¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

¹⁰² tn See the note on the word “servants” in 1:1.

¹⁰³ tn Grk “who fear.”

¹⁰⁴ 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.

¹⁰⁵ 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.

¹⁰⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence on events within the vision.

¹⁰⁷ 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?…).”

¹⁰⁸ 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.

¹⁰⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

¹¹⁰ tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).

¹¹¹ 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.

¹¹² tn Here καί (kai) has been translated as “now” to indicate the introduction of a new topic.

¹¹³ 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.

¹¹⁴ tn The aorist passive verb is rendered as a reflexive (“defiled themselves”) by BDAG 657 s.v. μολύνω 2.

¹¹⁵ tn Grk “in their mouth was not found a lie.”

¹¹⁶ tc Several mss (Ì⁴⁷ א 1 1006 1611 2351 Ï^K pc) have the conjunction “for” (γάρ, gar) here so that the phrase reads: “for they are blameless.” Other important mss (A C P 1854 2053 al lat) lack the word. The shorter reading is to be preferred since the scribes were more likely to make the connection explicit through the addition of “for” than they would have been to omit the conjunction. As it is, the passage without the conjunction makes good sense and evokes a very somber tone.

¹¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

¹¹⁸ tn Grk “seven plagues – the last ones.”

¹¹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

¹²⁰ sn See Rev 4:6 where the sea of glass was mentioned previously.

¹²¹ tn Or “had been victorious over”; traditionally, “had overcome.”

¹²² tn Grk “of his name, standing.” A new sentence was started here in the translation by supplying the words “They were.”

¹²³ 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.”

¹²⁴ tn Grk “harps of God.” The phrase τοῦ θεοῦ (tou qeou) has been translated as a genitive of agency.

¹²⁵ tn Here καί (kai) has not been translated.

¹²⁶ tn See the note on the word “servants” in 1:1.

¹²⁷ tn Grk “saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

¹²⁸ tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”

¹²⁹ tn Or “righteous,” although the context favors justice as the theme.

¹³⁰ tc Certain mss (Ì⁴⁷ א*^,2 C 1006 1611 1841 pc) read “ages” (αἰώνων, aiwnwn) instead of “nations” (ἐθνῶν, eqnwn), which itself is supported by several mss (א¹ A 051 Ï). The ms evidence seems to be fairly balanced, though αἰώνων has somewhat better support. The replacement of “ages” with “nations” is possibly a scribal attempt to harmonize this verse with the use of “nations” in the following verse. On the other hand, the idea of “nations” fits well with v. 4 and it may be that “ages” is a scribal attempt to assimilate this text to 1 Tim 1:17: “the king of the ages” (βασιλεὺς τῶν αἰώνων, basileu" twn aiwnwn). The decision is a difficult one since both scenarios deal well with the evidence, though the verbal parallel with 1 Tim 1:17 is exact while the parallel with v. 4 is not. The term “king” occurs 17 other times (most occurrences refer to earthly kings) in Revelation and it is not used with either “ages” or “nations” apart from this verse. Probably the reading “nations” should be considered original due to the influence of 1 Tim 1:17.

¹³¹ tn Or “and praise.”

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.

¹³² 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).

¹³³ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

¹³⁴ 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.”

¹³⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

¹³⁶ 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.”

¹³⁷ 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).

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.

¹³⁸ 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).

¹³⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

¹⁴⁰ tn Or “anger.”

¹⁴¹ 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.

¹⁴² tn Compare the similar phrase in Rev 16:7.

¹⁴³ 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.

¹⁴⁴ tn See the note on the word “servants” in 1:1.

¹⁴⁵ tn Grk “from her hand” (referring to her responsibility in causing the blood of God’s followers to be shed).

¹⁴⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

¹⁴⁷ tn Or “her smoke ascends forever and ever.”

¹⁴⁸ 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.”

¹⁴⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

¹⁵⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

¹⁵¹ 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.”

¹⁵² tc Several mss (א² P 1611 2053 2344 pc Ï^K lat ) read “the Lord our God” (κύριος ὁ θεός ἡμῶν, kurio" Jo qeo" Jhmwn). Other important mss (A 1006 1841 pc), however, omit the “our” (ἡμῶν). Further, certain mss (051 Ï^A) omit “Lord” (κύριος), while others (including א*) change the order of the statement to “God our Lord” (ὁ θεός ὁ κύριος ἡμῶν). The expression “the Lord God, the All-Powerful” occurs in 6 other places in Revelation (1:8; 4:8; 11:17; 15:3; 16:7; 21:22) and the pronoun “our” is never used. Scribes familiar with the expression in this book, and especially with the frequent κύριος ὁ θεὸς ὁ παντοκράτωρ (kurio" Jo qeo" Jo pantokratwr; “the Lord God, the All-Powerful”) in the OT Prophets (LXX; cf. Jer 39:19; Hos 12:6; Amos 3:13; 4:13; 5:8, 14, 15, 16, 27; 9:5, 6, 15; Nah 3:5; Zech 10:3), would naturally omit the pronoun. Its presence may have arisen due to liturgical motivations or to conform to the expression “our God” in 19:1, 5, but this seems much less likely than an aversion to using the pronoun here and only here in the Greek Bible in the fuller title κύριος ὁ θεὸς ὁ παντοκράτωρ.

¹⁵³ 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.”

¹⁵⁴ tn This verb and the next two verbs are hortatory subjunctives (giving exhortations).

¹⁵⁵ 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.”

¹⁵⁶ sn This phrase is treated as a parenthetical explanation by the author.

¹⁵⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

¹⁵⁸ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

¹⁵⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s announcement.

¹⁶⁰ 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.”

¹⁶¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

¹⁶² 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.”

¹⁶³ 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.

¹⁶⁴ tn Grk “fellow slave.” See the note on the word “servants” in v. 2.

¹⁶⁵ 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).

¹⁶⁶ 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.”