1:1 The revelation of Jesus Christ, 1 which God gave him to show his servants 2 what must happen very soon. 3 He made it clear 4 by sending his angel to his servant 5 John,
1:7 (Look! He is returning with the clouds, 6
and every eye will see him,
even 7 those who pierced him, 8
and all the tribes 9 on the earth will mourn because 10 of him.
This will certainly come to pass! 11 Amen.) 12
9:1 Then 35 the fifth angel blew his trumpet, and I saw a star that had fallen from the sky 36 to the earth, and he was given the key to the shaft of the abyss. 37 9:2 He 38 opened the shaft of the abyss and smoke rose out of it 39 like smoke from a giant furnace. The 40 sun and the air were darkened with smoke from the shaft.
11:15 Then 45 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, 46
and he will reign for ever and ever.”
14:4 These are the ones who have not defiled themselves 52 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,
14:6 Then 53 I saw another 54 angel flying directly overhead, 55 and he had 56 an eternal gospel to proclaim 57 to those who live 58 on the earth – to every nation, tribe, 59 language, and people. 14:7 He declared 60 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!”
14:14 Then 61 I looked, and a white cloud appeared, 62 and seated on the cloud was one like a son of man! 63 He had 64 a golden crown on his head and a sharp sickle in his hand.
16:15 (Look! I will come like a thief!
Blessed is the one who stays alert and does not lose 65 his clothes so that he will not have to walk around naked and his shameful condition 66 be seen.) 67
17:1 Then 68 one of the seven angels who had the seven bowls came and spoke to me. 69 “Come,” he said, “I will show you the condemnation and punishment 70 of the great prostitute who sits on many waters,
“Fallen, fallen, is Babylon the great!
She 77 has become a lair for demons,
a haunt 78 for every unclean spirit,
a haunt for every unclean bird,
a haunt for every unclean and detested beast. 79
19:2 because his judgments are true and just. 80
For he has judged 81 the great prostitute
who corrupted the earth with her sexual immorality,
and has avenged the blood of his servants 82 poured out by her own hands!” 83
19:9 Then 84 the angel 85 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.”
19:11 Then 86 I saw heaven opened and here came 87 a white horse! The 88 one riding it was called “Faithful” and “True,” and with justice 89 he judges and goes to war.
19:17 Then 90 I saw one angel standing in 91 the sun, and he shouted in a loud voice to all the birds flying high in the sky: 92
“Come, gather around for the great banquet 93 of God,
21:5 And the one seated on the throne said: “Look! I am making all things new!” Then 100 he said to me, “Write it down, 101 because these words are reliable 102 and true.”
1 tn The phrase ἀποκάλυψις ᾿Ιησοῦ Χριστοῦ (ajpokaluyi" Ihsou Cristou, “the revelation of Jesus Christ”) could be interpreted as either an objective genitive (“the revelation about Jesus Christ”), subjective genitive (“the revelation from Jesus Christ”), or both (M. Zerwick’s “general” genitive [Biblical Greek, §§36-39]; D. B. Wallace’s “plenary” genitive [ExSyn 119-21]). In 1:1 and 22:16 it is clear that Jesus has sent his angel to proclaim the message to John; thus the message is from Christ, and this would be a subjective genitive. On a broader scale, though, the revelation is about Christ, so this would be an objective genitive. One important point to note is that the phrase under consideration is best regarded as the title of the book and therefore refers to the whole of the work in all its aspects. This fact favors considering this as a plenary genitive.
2 tn Grk “slaves.” Although this translation frequently renders δοῦλος (doulos) as “slave,” the connotation is often of one who has sold himself into slavery; in a spiritual sense, the idea is that of becoming a slave of God or of Jesus Christ voluntarily. The voluntary notion is not conspicuous here; hence, the translation “servants.” In any case, the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
3 tn BDAG 992-93 s.v. τάχος has “quickly, at once, without delay Ac 10:33 D; 12:7; 17:15 D; 22:18; 1 Cl 48:1; 63:4…soon, in a short time…Rv 1:1; 22:6…shortly Ac 25:4.”
4 tn Or “He indicated it clearly” (L&N 33.153).
5 tn See the note on the word “servants” earlier in this verse.
6 sn An allusion to Dan 7:13.
7 tn Here καί (kai) was translated as ascensive.
8 sn An allusion to Zech 12:10.
9 tn In this context, tribes (φυλαί, fulai) could also be translated as “nations” or “peoples” (L&N 11.56).
10 tn The conjunction ἐπί (epi) is most likely causal here. The people who crucified him are those of every tribe on the earth and they will mourn because he comes as judge.
11 tn Grk “Yes, Amen.” The expression “This will certainly come to pass” is an attempt to capture the force of the juxtaposition of the Greek ναί (nai) and the Hebrew ἀμήν (amhn). See L&N 69.1.
12 sn These lines are placed in parentheses because they form an aside to the main argument.
13 tn Grk “and having.” In the Greek text this is a continuation of the previous sentence, but because contemporary English style employs much shorter sentences, a new sentence was started here in the translation by supplying the pronoun “he.”
14 tn This is a continuation of the previous sentence in the Greek text, but a new sentence was started here in the translation.
15 tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
16 tn Here the Greek conjunction καί (kai) has been translated as a contrastive (“but”) due to the contrast between the two clauses.
17 tn Grk “Behold.”
18 tn Grk “come in to him.”
sn The expression in Greek does not mean entrance into the person, as is popularly taken, but entrance into a room or building toward the person. See ExSyn 380-82. Some interpreters understand the door here to be the door to the Laodicean church, and thus a collective or corporate image rather than an individual one.
19 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
20 tn Grk “says” (a historical present).
21 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).
22 tn Or “has been victorious”; traditionally, “has overcome.”
23 tn The infinitive has been translated as an infinitive of result here.
24 tn L&N 79.31 states, “‘fiery red’ (probably with a tinge of yellow or orange).”
25 tn Grk “the one sitting on it.”
26 tn The word “permission” is implied; Grk “it was given to him to take peace from the earth.”
27 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.”
28 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
29 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.”
30 tn Grk “having,” but v. 3 makes it clear that the angel’s purpose is to seal others with the seal he carries.
31 tn Or “signet” (L&N 6.54).
32 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.
33 tn The word “permission” is implied; Grk “to whom it was given to them to damage the earth.”
34 tn Grk “saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
35 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
36 tn Or “from heaven” (the same Greek word means both “heaven” and “sky”).
37 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.”
38 tn Here καί (kai) has not been translated because of differences between Greek and English style.
39 tn Grk “the shaft,” but since this would be somewhat redundant in English, the pronoun “it” is used here.
40 tn Here καί (kai) has not been translated because of differences between Greek and English style.
41 tn Grk “But in the days of the voice of the seventh angel.”
42 tn The aorist ἐτελέσθη (etelesqh) has been translated as a proleptic (futuristic) aorist (ExSyn 564 cites this verse as an example).
43 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).
44 tn See the note on the word “servants” in 1:1.
45 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
46 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
47 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
48 tn On the use of the masculine pronoun to refer to the beast, see the note on the word “It” in 13:1.
49 tn Here καί (kai) has not been translated because of differences between Greek and English style.
50 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
51 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.”
52 tn The aorist passive verb is rendered as a reflexive (“defiled themselves”) by BDAG 657 s.v. μολύνω 2.
53 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
54 tc Most
55 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.’”
56 tn Grk “having.”
57 tn Or “an eternal gospel to announce as good news.”
58 tn Grk “to those seated on the earth.”
59 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.
60 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.
61 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
62 tn Grk “and behold, a white cloud.”
63 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).
64 tn Grk “like a son of man, having.” In the Greek text this is a continuation of the previous sentence.
65 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).”
66 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.
67 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.
68 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
69 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.”
70 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.”
71 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.
72 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).
73 tn Or “desert.”
74 tn The word “there” is not in the Greek text, but is supplied for stylistic reasons.
75 tn See BDAG 636 s.v. μετά A.2.a.α.
76 tn Here καί (kai) has not been translated because of differences between Greek and English style
77 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.
78 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.”
79 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
80 tn Compare the similar phrase in Rev 16:7.
81 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.
82 tn See the note on the word “servants” in 1:1.
83 tn Grk “from her hand” (referring to her responsibility in causing the blood of God’s followers to be shed).
84 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
85 tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
86 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
87 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
88 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.
89 tn Or “in righteousness,” but since the context here involves the punishment of the wicked and the vindication of the saints, “justice” was preferred.
90 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
91 tn The precise significance of ἐν (en) here is difficult to determine.
92 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.
93 tn This is the same Greek word (δεῖπνον, deipnon) used in 19:9.
94 tn Or “dwelling place”; traditionally, “tabernacle”; literally “tent.”
95 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).
96 tn Grk “men, and he.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
97 tc ‡ Most
98 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.
99 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.’”
100 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
101 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.
102 tn Grk “faithful.”
103 tn Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the description of the city.
104 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.”
105 tn Here καί (kai) has not been translated because of differences between Greek and English style.
106 tn Grk “with the rod”; the word “measuring” is supplied from the description in v. 15.
107 tn Or “two thousand two hundred kilometers,” Grk “12,000 stades.” A stade was a measure of length about 607 ft (185 m).
108 tn Here καί (kai) has been translated as “but” to indicate the contrast present here.
109 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.”
110 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.
111 tn Grk “keep” (an idiom for obedience).