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,
2:8 “To 6 the angel of the church in Smyrna write the following: 7
“This is the solemn pronouncement of 8 the one who is the first and the last, the one who was dead, but 9 came to life:
2:18 “To 10 the angel of the church in Thyatira write the following: 11
“This is the solemn pronouncement of 12 the Son of God, the one who has eyes like a fiery flame 13 and whose feet are like polished bronze: 14
3:14 “To 15 the angel of the church in Laodicea write the following: 16
“This is the solemn pronouncement of 17 the Amen, the faithful and true witness, the originator 18 of God’s creation:
8:10 Then 28 the third angel blew his trumpet, and a huge star burning like a torch fell from the sky; 29 it landed 30 on a third of the rivers and on the springs of water.
9:1 Then 31 the fifth angel blew his trumpet, and I saw a star that had fallen from the sky 32 to the earth, and he was given the key to the shaft of the abyss. 33
10:1 Then 34 I saw another powerful angel descending from heaven, wrapped 35 in a cloud, with a rainbow above his head; his face was like the sun and his legs were like pillars of fire. 36
11:15 Then 49 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, 50
and he will reign for ever and ever.”
14:6 Then 51 I saw another 52 angel flying directly overhead, 53 and he had 54 an eternal gospel to proclaim 55 to those who live 56 on the earth – to every nation, tribe, 57 language, and people.
14:9 A 58 third angel 59 followed the first two, 60 declaring 61 in a loud voice: “If anyone worships the beast and his image, and takes the mark on his forehead or his hand,
16:3 Next, 70 the second angel 71 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.
16:10 Then 72 the fifth angel 73 poured out his bowl on the throne of the beast so that 74 darkness covered his kingdom, 75 and people 76 began to bite 77 their tongues because 78 of their pain.
19:9 Then 81 the angel 82 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.”
19:17 Then 83 I saw one angel standing in 84 the sun, and he shouted in a loud voice to all the birds flying high in the sky: 85
“Come, gather around for the great banquet 86 of God,
22:8 I, John, am the one who heard and saw these things, 87 and when I heard and saw them, 88 I threw myself down 89 to worship at the feet of the angel who was showing them to me.
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!” 90
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 tn Here καί (kai) has not been translated due to differences between Greek and English style.
7 tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.
8 tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.
sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.
9 tn Here καί (kai) has been translated as “but” to indicate the contrast present between these two phrases.
10 tn Here καί (kai) has not been translated due to differences between Greek and English style.
11 tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.
12 tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.
sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.
13 tn Grk “a flame of fire.” The Greek term πυρός (puros) has been translated as an attributive genitive.
14 tn The precise meaning of the term translated “polished bronze” (χαλκολιβάνῳ, calkolibanw), which appears no where else in Greek literature outside of the book of Revelation (see 1:15), is uncertain. Without question it is some sort of metal. BDAG 1076 s.v. χαλκολίβανον suggests “fine brass/bronze.” L&N 2.57 takes the word to refer to particularly valuable or fine bronze, but notes that the emphasis here and in Rev 1:15 is more on the lustrous quality of the metal.
15 tn Here καί (kai) has not been translated due to differences between Greek and English style.
16 tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.
17 tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.
sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.
18 tn Or “the beginning of God’s creation”; or “the ruler of God’s creation.” From a linguistic standpoint all three meanings for ἀρχή (arch) are possible. The term is well attested in both LXX (Gen 40:13, 21; 41:13) and intertestamental Jewish literature (2 Macc 4:10, 50) as meaning “ruler, authority” (BDAG 138 s.v. 6). Some have connected this passage to Paul’s statements in Col 1:15, 18 which describe Christ as ἀρχή and πρωτότοκος (prwtotoko"; e.g., see R. H. Mounce, Revelation [NICNT], 124) but the term ἀρχή has been understood as either “beginning” or “ruler” in that passage as well. The most compelling connection is to be found in the prologue to John’s Gospel (1:2-4) where the λόγος (logos) is said to be “in the beginning (ἀρχή) with God,” a temporal reference connected with creation, and then v. 3 states that “all things were made through him.” The connection with the original creation suggests the meaning “originator” for ἀρχή here. BDAG 138 s.v. 3 gives the meaning “the first cause” for the word in Rev 3:14, a term that is too philosophical for the general reader, so the translation “originator” was used instead. BDAG also notes, “but the mng. beginning = ‘first created’ is linguistically probable (s. above 1b and Job 40:19; also CBurney, Christ as the ᾿Αρχή of Creation: JTS 27, 1926, 160-77).” Such a meaning is unlikely here, however, since the connections described above are much more probable.
19 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
20 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.”
21 tn Grk “having,” but v. 3 makes it clear that the angel’s purpose is to seal others with the seal he carries.
22 tn Or “signet” (L&N 6.54).
23 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.
24 tn The word “permission” is implied; Grk “to whom it was given to them to damage the earth.”
25 tn Grk “saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
26 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
27 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?…).”
28 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
29 tn Or “from heaven” (the same Greek word means both “heaven” and “sky”).
30 tn Grk “fell.”
31 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
32 tn Or “from heaven” (the same Greek word means both “heaven” and “sky”).
33 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.”
34 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
35 tn Or “clothed.”
36 tn Or “like fiery pillars,” translating πυρός (puros) as an attributive genitive.
37 tn Grk “But in the days of the voice of the seventh angel.”
38 tn The aorist ἐτελέσθη (etelesqh) has been translated as a proleptic (futuristic) aorist (ExSyn 564 cites this verse as an example).
39 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).
40 tn See the note on the word “servants” in 1:1.
41 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
42 tn The participle λαλοῦσαν (lalousan) has been translated as “began to speak.” The use of πάλιν (palin) indicates an ingressive idea.
43 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.”
44 tn Grk “again, saying.” The participle λέγουσαν (legousan) is redundant in contemporary English and has not been translated.
45 tn The perfect passive participle ἠνεῳγμένον (hnewgmenon) is in second attributive position and has been translated as an attributive adjective.
46 tn Here καί (kai) has been translated as “so” to indicate the implied result of the instructions given by the angel.
47 tn Grk “it was.” The idea of taste is implied.
48 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
49 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
50 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
51 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
52 tc Most
53 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.’”
54 tn Grk “having.”
55 tn Or “an eternal gospel to announce as good news.”
56 tn Grk “to those seated on the earth.”
57 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.
58 tn Here καί (kai) has not been translated because of differences between Greek and English style.
59 tn Grk “And another angel, a third.”
60 tn Grk “followed them.”
61 tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.
62 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.
63 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”).
64 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).
65 tn Here καί (kai) has been translated as “so” to indicate the implied result of the directions given by the voice from the temple.
66 tn Grk “the first”; the referent (the first angel) has been specified in the translation for clarity.
67 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
68 tn Or “ulcerated sores”; the term in the Greek text is singular but is probably best understood as a collective singular.
69 tn Grk ‘the men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
70 tn Here καί (kai) has been translated as “next” to indicate the implied sequence of events within the vision.
71 tn Grk “the second”; the referent (the second angel) has been specified in the translation for clarity.
72 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
73 tn Grk “the fifth”; the referent (the fifth angel) has been specified in the translation for clarity.
74 tn Here καί (kai) has been translated as “so that” to indicate the implied result of the fifth bowl being poured out.
75 tn Grk “his kingdom became dark.”
76 tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
77 tn On this term BDAG 620 s.v. μασάομαι states, “bite w. acc. τὰς γλώσσας bite their tongues Rv 16:10.”
78 tn The preposition ἐκ (ek) has been translated here and twice in the following verse with a causal sense.
79 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
80 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.
81 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
82 tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
83 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
84 tn The precise significance of ἐν (en) here is difficult to determine.
85 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.
86 tn This is the same Greek word (δεῖπνον, deipnon) used in 19:9.
87 tn Or “I am John, the one who heard and saw these things.”
88 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.
89 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.”
90 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.”