9:1 Then 1 the fifth angel blew his trumpet, and I saw a star that had fallen from the sky 2 to the earth, and he was given the key to the shaft of the abyss. 3 9:2 He 4 opened the shaft of the abyss and smoke rose out of it 5 like smoke from a giant furnace. The 6 sun and the air were darkened with smoke from the shaft. 9:3 Then 7 out of the smoke came locusts onto the earth, and they were given power 8 like that of the scorpions of the earth. 9:4 They 9 were told 10 not to damage the grass of the earth, or any green plant or tree, but only those people 11 who did not have the seal of God on their 12 forehead. 9:5 The locusts 13 were not given permission 14 to kill 15 them, but only to torture 16 them 17 for five months, and their torture was like that 18 of a scorpion when it stings a person. 19 9:6 In 20 those days people 21 will seek death, but 22 will not be able to 23 find it; they will long to die, but death will flee from them.
9:7 Now 24 the locusts looked like horses equipped for battle. On 25 their heads were something like crowns similar to gold, 26 and their faces looked like men’s 27 faces. 9:8 They 28 had hair like women’s hair, and their teeth were like lions’ teeth. 9:9 They had breastplates 29 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 30 tails and stingers like scorpions, and their ability 31 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. 32
9:12 The first woe has passed, but 33 two woes are still coming after these things!
9:13 Then 34 the sixth angel blew his trumpet, and I heard a single voice coming from the 35 horns on the golden altar that is before God, 9:14 saying to the sixth angel, the one holding 36 the trumpet, “Set free 37 the four angels who are bound at the great river Euphrates!” 9:15 Then 38 the four angels who had been prepared for this 39 hour, day, 40 month, and year were set free to kill 41 a third of humanity. 9:16 The 42 number of soldiers on horseback was two hundred million; 43 I heard their number. 9:17 Now 44 this is what the horses and their riders 45 looked like in my 46 vision: The riders had breastplates that were fiery red, 47 dark blue, 48 and sulfurous 49 yellow in color. 50 The 51 heads of the horses looked like lions’ heads, and fire, smoke, and sulfur 52 came out of their mouths. 9:18 A third of humanity was killed by these three plagues, that is, 53 by the fire, the smoke, and the sulfur that came out of their mouths. 9:19 For the power 54 of the horses resides 55 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 56 of gold, silver, 57 bronze, stone, and wood – idols that cannot see or hear or walk about. 9:21 Furthermore, 58 they did not repent of their murders, of their magic spells, 59 of their sexual immorality, or of their stealing.
10:1 Then 60 I saw another powerful angel descending from heaven, wrapped 61 in a cloud, with a rainbow above his head; his face was like the sun and his legs were like pillars of fire. 62 10:2 He held 63 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 64 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 65 just then 66 I heard a voice from heaven say, “Seal up what the seven thunders spoke and do not write it down.” 10:5 Then 67 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! 68 10:7 But in the days 69 when the seventh angel is about to blow his trumpet, the mystery of God is completed, 70 just as he has 71 proclaimed to his servants 72 the prophets.” 10:8 Then 73 the voice I had heard from heaven began to speak 74 to me 75 again, 76 “Go and take the open 77 scroll in the hand of the angel who is standing on the sea and on the land.” 10:9 So 78 I went to the angel and asked him to give me the little scroll. He 79 said to me, “Take the scroll 80 and eat it. It 81 will make your stomach bitter, but it will be as sweet as honey in your mouth.” 10:10 So 82 I took the little scroll from the angel’s hand and ate it, and it did taste 83 as sweet as honey in my mouth, but 84 when I had eaten it, my stomach became bitter. 10:11 Then 85 they 86 told me: “You must prophesy again about many peoples, nations, 87 languages, and kings.”
11:1 Then 88 a measuring rod 89 like a staff was given to me, and I was told, 90 “Get up and measure the temple of God, and the altar, and the ones who worship there. 11:2 But 91 do not measure the outer courtyard 92 of the temple; leave it out, 93 because it has been given to the Gentiles, 94 and they will trample on the holy city 95 for forty-two months. 11:3 And I will grant my two witnesses authority 96 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.) 97 11:5 If 98 anyone wants to harm them, fire comes out of their mouths 99 and completely consumes 100 their enemies. If 101 anyone wants to harm them, they must be killed this way. 11:6 These two have the power 102 to close up the sky so that it does not rain during the time 103 they are prophesying. They 104 have power 105 to turn the waters to blood and to strike the earth with every kind of plague whenever they want. 11:7 When 106 they have completed their testimony, the beast that comes up from the abyss will make war on them and conquer 107 them and kill them. 11:8 Their 108 corpses will lie in the street 109 of the great city that is symbolically 110 called Sodom and Egypt, where their Lord was also crucified. 11:9 For three and a half days those from every 111 people, tribe, 112 nation, and language will look at their corpses, because they will not permit them to be placed in a tomb. 113 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 114 after three and a half days a breath of life from God entered them, and they stood on their feet, and tremendous fear seized 115 those who were watching them. 11:12 Then 116 they 117 heard a loud voice from heaven saying to them: “Come up here!” So the two prophets 118 went up to heaven in a cloud while 119 their enemies stared at them. 11:13 Just then 120 a major earthquake took place and a tenth of the city collapsed; seven thousand people 121 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; 122 the third is coming quickly.
11:15 Then 123 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, 124
and he will reign for ever and ever.”
11:16 Then 125 the twenty-four elders who are seated on their thrones before God threw themselves down with their faces to the ground 126 and worshiped God 11:17 with these words: 127
“We give you thanks, Lord God, the All-Powerful, 128
the one who is and who was,
because you have taken your great power
and begun to reign. 129
11:18 The 130 nations 131 were enraged,
but 132 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, 133
the prophets, their reward,
as well as to the saints
and to those who revere 134 your name, both small and great,
and the time has come 135 to destroy those who destroy 136 the earth.”
11:19 Then 137 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, 138 crashes of thunder, an earthquake, and a great hailstorm. 139
12:1 Then 140 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. 141 12:2 She 142 was pregnant and was screaming in labor pains, struggling 143 to give birth. 12:3 Then 144 another sign appeared in heaven: a huge red dragon that had seven heads and ten horns, and on its heads were seven diadem crowns. 145 12:4 Now 146 the dragon’s 147 tail swept away a third of the stars in heaven and hurled them to the earth. Then 148 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 149 the woman gave birth to a son, a male child, 150 who is going to rule 151 over all the nations 152 with an iron rod. 153 Her 154 child was suddenly caught up to God and to his throne, 12:6 and she 155 fled into the wilderness 156 where a place had been prepared for her 157 by God, so she could be taken care of 158 for 1,260 days.
12:7 Then 159 war broke out in heaven: Michael 160 and his angels fought against the dragon, and the dragon and his angels fought back. 12:8 But 161 the dragon was not strong enough to prevail, 162 so there was no longer any place left 163 in heaven for him and his angels. 164 12:9 So 165 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 166 I heard a loud voice in heaven saying,
“The salvation and the power
and the kingdom of our God,
and the ruling authority 167 of his Christ, 168 have now come,
because the accuser of our brothers and sisters, 169
the one who accuses them day and night 170 before our God,
has been thrown down.
12:11 But 171 they overcame him
by the blood of the Lamb
and by the word of their testimony,
and they did not love their lives 172 so much that they were afraid to die.
12:12 Therefore you heavens rejoice, and all who reside in them!
But 173 woe to the earth and the sea
because the devil has come down to you!
He 174 is filled with terrible anger,
for he knows that he only has a little time!”
12:13 Now 175 when the dragon realized 176 that he had been thrown down to the earth, he pursued the woman who had given birth to the male child. 12:14 But 177 the woman was given the two wings of a giant eagle so that she could fly out into the wilderness, 178 to the place God 179 prepared for her, where she is taken care of – away from the presence of the serpent – for a time, times, and half a time. 180 12:15 Then 181 the serpent spouted water like a river out of his mouth after the woman in an attempt to 182 sweep her away by a flood, 12:16 but 183 the earth came to her rescue; 184 the ground opened up 185 and swallowed the river that the dragon had spewed from his mouth. 12:17 So 186 the dragon became enraged at the woman and went away to make war on the rest of her children, 187 those who keep 188 God’s commandments and hold to 189 the testimony about Jesus. 190 (12:18) And the dragon 191 stood 192 on the sand 193 of the seashore. 194
13:1 Then 195 I saw a beast coming up out of the sea. It 196 had ten horns and seven heads, and on its horns were ten diadem crowns, 197 and on its heads a blasphemous name. 198 13:2 Now 199 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 200 dragon gave the beast 201 his power, his throne, and great authority to rule. 202 13:3 One of the beast’s 203 heads appeared to have been killed, 204 but the lethal wound had been healed. 205 And the whole world followed 206 the beast in amazement; 13:4 they worshiped the dragon because he had given ruling authority 207 to the beast, and they worshiped the beast too, saying: “Who is like the beast?” and “Who is able to make war against him?” 208 13:5 The beast 209 was given a mouth speaking proud words 210 and blasphemies, and he was permitted 211 to exercise ruling authority 212 for forty-two months. 13:6 So 213 the beast 214 opened his mouth to blaspheme against God – to blaspheme both his name and his dwelling place, 215 that is, those who dwell in heaven. 13:7 The beast 216 was permitted to go to war against the saints and conquer them. 217 He was given ruling authority 218 over every tribe, people, 219 language, and nation, 13:8 and all those who live on the earth will worship the beast, 220 everyone whose name has not been written since the foundation of the world 221 in the book of life belonging to the Lamb who was killed. 222 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, 223
then by the sword he must be killed.
This 224 requires steadfast endurance 225 and faith from the saints.
13:11 Then 226 I saw another beast 227 coming up from the earth. He 228 had two horns like a lamb, 229 but 230 was speaking like a dragon. 13:12 He 231 exercised all the ruling authority 232 of the first beast on his behalf, 233 and made the earth and those who inhabit it worship the first beast, the one whose lethal wound had been healed. 13:13 He 234 performed momentous signs, even making fire come down from heaven in front of people 235 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 236 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 237 was empowered 238 to give life 239 to the image of the first beast 240 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 241 everyone (small and great, rich and poor, free and slave 242 ) to obtain a mark on their right hand or on their forehead. 13:17 Thus no one was allowed to buy 243 or sell things 244 unless he bore 245 the mark of the beast – that is, his name or his number. 246 13:18 This calls for wisdom: 247 Let the one who has insight calculate the beast’s number, for it is man’s number, 248 and his number is 666. 249
14:1 Then 250 I looked, and here was 251 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 252 coming out of heaven like the sound of many waters and like the sound of loud thunder. Now 253 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 254 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 255 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; 256 they 257 are blameless.
14:6 Then 258 I saw another 259 angel flying directly overhead, 260 and he had 261 an eternal gospel to proclaim 262 to those who live 263 on the earth – to every nation, tribe, 264 language, and people. 14:7 He declared 265 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 266 second 267 angel 268 followed the first, 269 declaring: 270 “Fallen, fallen is Babylon the great city! 271 She made all the nations 272 drink of the wine of her immoral passion.” 273
14:9 A 274 third angel 275 followed the first two, 276 declaring 277 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 278 will also drink of the wine of God’s anger 279 that has been mixed undiluted in the cup of his wrath, and he will be tortured with fire and sulfur 280 in front of the holy angels and in front of the Lamb. 14:11 And the smoke from their 281 torture will go up 282 forever and ever, and those who worship the beast and his image will have 283 no rest day or night, along with 284 anyone who receives the mark of his name.” 14:12 This requires 285 the steadfast endurance 286 of the saints – those who obey 287 God’s commandments and hold to 288 their faith in Jesus. 289
14:13 Then 290 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, 291 because their deeds will follow them.” 292
14:14 Then 293 I looked, and a white cloud appeared, 294 and seated on the cloud was one like a son of man! 295 He had 296 a golden crown on his head and a sharp sickle in his hand. 14:15 Then 297 another angel came out of the temple, shouting in a loud voice to the one seated on the cloud, “Use 298 your sickle and start to reap, 299 because the time to reap has come, since the earth’s harvest is ripe!” 14:16 So 300 the one seated on the cloud swung his sickle over the earth, and the earth was reaped.
14:17 Then 301 another angel came out of the temple in heaven, and he too had a sharp sickle. 14:18 Another 302 angel, who was in charge of 303 the fire, came from the altar and called in a loud voice to the angel 304 who had the sharp sickle, “Use 305 your sharp sickle and gather 306 the clusters of grapes 307 off the vine of the earth, 308 because its grapes 309 are now ripe.” 310 14:19 So 311 the angel swung his sickle over the earth and gathered the grapes from the vineyard 312 of the earth and tossed them into the great 313 winepress of the wrath of God. 14:20 Then 314 the winepress was stomped 315 outside the city, and blood poured out of the winepress up to the height of horses’ bridles 316 for a distance of almost two hundred miles. 317
15:1 Then 318 I saw another great and astounding sign in heaven: seven angels who have seven final plagues 319 (they are final because in them God’s anger is completed).
15:2 Then 320 I saw something like a sea of glass 321 mixed with fire, and those who had conquered 322 the beast and his image and the number of his name. They were standing 323 by 324 the sea of glass, holding harps given to them by God. 325 15:3 They 326 sang the song of Moses the servant 327 of God and the song of the Lamb: 328
“Great and astounding are your deeds,
Lord God, the All-Powerful! 329
Just 330 and true are your ways,
King over the nations! 331
15:4 Who will not fear you, O Lord,
and glorify 332 your name, because you alone are holy? 333
All nations 334 will come and worship before you
for your righteous acts 335 have been revealed.”
15:5 After 336 these things I looked, and the temple (the tent 337 of the testimony) 338 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 339 around their chests. 15:7 Then 340 one of the four living creatures gave the seven angels seven golden bowls filled with the wrath 341 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 342 no one could enter the temple until the seven plagues from the seven angels were completed.
16:1 Then 343 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.” 344 16:2 So 345 the first angel 346 went and poured out his bowl on the earth. Then 347 ugly and painful sores 348 appeared on the people 349 who had the mark of the beast and who worshiped his image.
16:3 Next, 350 the second angel 351 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 352 the third angel 353 poured out his bowl on the rivers and the springs of water, and they turned into blood. 16:5 Now 354 I heard the angel of the waters saying:
“You are just 355 – the one who is and who was,
the Holy One – because you have passed these judgments, 356
16:6 because they poured out the blood of your saints and prophets,
so 357 you have given them blood to drink. They got what they deserved!” 358
16:7 Then 359 I heard the altar reply, 360 “Yes, Lord God, the All-Powerful, 361 your judgments are true and just!”
16:8 Then 362 the fourth angel 363 poured out his bowl on the sun, and it was permitted to scorch people 364 with fire. 16:9 Thus 365 people 366 were scorched by the terrible heat, 367 yet 368 they blasphemed the name of God, who has ruling authority 369 over these plagues, and they would not repent and give him glory.
16:10 Then 370 the fifth angel 371 poured out his bowl on the throne of the beast so that 372 darkness covered his kingdom, 373 and people 374 began to bite 375 their tongues because 376 of their pain. 16:11 They blasphemed the God of heaven because of their sufferings 377 and because of their sores, 378 but nevertheless 379 they still refused to repent 380 of their deeds.
16:12 Then 381 the sixth angel 382 poured out his bowl on the great river Euphrates and dried up its water 383 to prepare the way 384 for the kings from the east. 385 16:13 Then 386 I saw three unclean spirits 387 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 388 to bring them together for the battle that will take place on the great day of God, the All-Powerful. 389
16:15 (Look! I will come like a thief!
Blessed is the one who stays alert and does not lose 390 his clothes so that he will not have to walk around naked and his shameful condition 391 be seen.) 392
16:16 Now 393 the spirits 394 gathered the kings and their armies 395 to the place that is called Armageddon 396 in Hebrew.
16:17 Finally 397 the seventh angel 398 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 399 there were flashes of lightning, roaring, 400 and crashes of thunder, and there was a tremendous earthquake – an earthquake unequaled since humanity 401 has been on the earth, so tremendous was that earthquake. 16:19 The 402 great city was split into three parts and the cities of the nations 403 collapsed. 404 So 405 Babylon the great was remembered before God, and was given the cup 406 filled with the wine made of God’s furious wrath. 407 16:20 Every 408 island fled away 409 and no mountains could be found. 410 16:21 And gigantic hailstones, weighing about a hundred pounds 411 each, fell from heaven 412 on people, 413 but they 414 blasphemed God because of the plague of hail, since it 415 was so horrendous. 416
17:1 Then 417 one of the seven angels who had the seven bowls came and spoke to me. 418 “Come,” he said, “I will show you the condemnation and punishment 419 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.” 420 17:3 So 421 he carried me away in the Spirit 422 to a wilderness, 423 and there 424 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 425 the woman was dressed in purple and scarlet clothing, 426 and adorned with gold, 427 precious stones, and pearls. She held 428 in her hand a golden cup filled with detestable things and unclean things from her sexual immorality. 429 17:5 On 430 her forehead was written a name, a mystery: 431 “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. 432 I 433 was greatly astounded 434 when I saw her. 17:7 But 435 the angel said to me, “Why are you astounded? I will interpret 436 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 437 and then go to destruction. The 438 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 439 the beast was, and is not, but is to come. 17:9 (This requires 440 a mind that has wisdom.) The seven heads are seven mountains 441 the woman sits on. They are also seven kings: 17:10 five have fallen; one is, 442 and the other has not yet come, but whenever he does come, he must remain for only a brief time. 17:11 The 443 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 444 ten horns that you saw are ten kings who have not yet received a kingdom, but will receive ruling authority 445 as kings with the beast for one hour. 17:13 These kings 446 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 447 the Lamb are the called, chosen, and faithful.”
17:15 Then 448 the angel 449 said to me, “The waters you saw (where the prostitute is seated) are peoples, multitudes, 450 nations, and languages. 17:16 The 451 ten horns that you saw, and the beast – these will hate the prostitute and make her desolate and naked. They 452 will consume her flesh and burn her up with fire. 453 17:17 For God has put into their minds 454 to carry out his purpose 455 by making 456 a decision 457 to give their royal power 458 to the beast until the words of God are fulfilled. 459 17:18 As for 460 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. 461 18:2 He 462 shouted with a powerful voice:
“Fallen, fallen, is Babylon the great!
She 463 has become a lair for demons,
a haunt 464 for every unclean spirit,
a haunt for every unclean bird,
a haunt for every unclean and detested beast. 465
18:3 For all the nations 466 have fallen 467 from
the wine of her immoral passion, 468
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.” 469
18:4 Then 470 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 471 up all the way to heaven 472 and God has remembered 473 her crimes. 474 18:6 Repay her the same way she repaid others; 475 pay her back double 476 corresponding to her deeds. In the cup she mixed, mix double the amount for her. 18:7 As much as 477 she exalted herself and lived in sensual luxury, 478 to this extent give her torment and grief because she said to herself, 479 ‘I rule as queen and am no widow; I will never experience grief!’ 18:8 For this reason, she will experience her plagues 480 in a single day: disease, 481 mourning, 482 and famine, and she will be burned down 483 with fire, because the Lord God who judges her is powerful!”
18:9 Then 484 the kings of the earth who committed immoral acts with her and lived in sensual luxury 485 with her will weep and wail for her when they see the smoke from the fire that burns her up. 486 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 487 has come!”
18:11 Then 488 the merchants of the earth will weep and mourn for her because no one buys their cargo 489 any longer – 18:12 cargo such as gold, silver, 490 precious stones, pearls, fine linen, purple cloth, silk, 491 scarlet cloth, 492 all sorts of things made of citron wood, 493 all sorts of objects made of ivory, all sorts of things made of expensive wood, bronze, iron and marble, 18:13 cinnamon, spice, 494 incense, perfumed ointment, 495 frankincense, 496 wine, olive oil and costly flour, 497 wheat, cattle and sheep, horses and four-wheeled carriages, 498 slaves and human lives. 499
18:14 (The ripe fruit 500 you greatly desired 501
has gone from you,
and all your luxury 502 and splendor 503
have gone from you –
they will never ever be found again!) 504
18:15 The merchants who sold 505 these things, who got rich from her, will stand a long way off because they are afraid of her torment. They will weep 506 and mourn, 18:16 saying,
“Woe, woe, O great city –
dressed in fine linen, purple and scarlet clothing, 507
and adorned with gold, 508 precious stones, and pearls –
18:17 because in a single hour such great wealth has been destroyed!” 509
And every ship’s captain, 510 and all who sail along the coast 511 – seamen, and all who 512 make their living from the sea, stood a long way off 18:18 and began to shout 513 when they saw the smoke from the fire that burned her up, 514 “Who is like the great city?” 18:19 And they threw dust on their heads and were shouting with weeping and mourning, 515
“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!” 516
18:20 (Rejoice over her, O heaven,
and you saints and apostles and prophets,
for God has pronounced judgment 517 against her on your behalf!) 518
18:21 Then 519 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 520
Babylon the great city will be thrown down 521
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 522 again.
No 523 craftsman 524 who practices any trade
will ever be found in you again;
the noise of a mill 525 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 526 were deceived by your magic spells! 527
18:24 The 528 blood of the saints and prophets was found in her, 529
along with the blood 530 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. 531
For he has judged 532 the great prostitute
who corrupted the earth with her sexual immorality,
and has avenged the blood of his servants 533 poured out by her own hands!” 534
19:3 Then 535 a second time the crowd shouted, “Hallelujah!” The smoke rises from her forever and ever. 536 19:4 The twenty-four elders and the four living creatures threw themselves to the ground 537 and worshiped God, who was seated on the throne, saying: “Amen! Hallelujah!”
19:5 Then 538 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 539 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: 540
“Hallelujah!
For the Lord our God, 541 the All-Powerful, 542 reigns!
19:7 Let us rejoice 543 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” 544 (for the fine linen is the righteous deeds of the saints). 545
19:9 Then 546 the angel 547 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 548 I threw myself down 549 at his feet to worship him, but 550 he said, “Do not do this! 551 I am only 552 a fellow servant 553 with you and your brothers 554 who hold to the testimony about 555 Jesus. Worship God, for the testimony about Jesus is the spirit of prophecy.”
19:11 Then 556 I saw heaven opened and here came 557 a white horse! The 558 one riding it was called “Faithful” and “True,” and with justice 559 he judges and goes to war. 19:12 His eyes are like a fiery 560 flame and there are many diadem crowns 561 on his head. He has 562 a name written 563 that no one knows except himself. 19:13 He is dressed in clothing dipped 564 in blood, and he is called 565 the Word of God. 19:14 The 566 armies that are in heaven, dressed in white, clean, fine linen, 567 were following him on white horses. 19:15 From his mouth extends a sharp sword, so that with it he can strike the nations. 568 He 569 will rule 570 them with an iron rod, 571 and he stomps the winepress 572 of the furious 573 wrath of God, the All-Powerful. 574 19:16 He has a name written on his clothing and on his thigh: “King of kings and Lord of lords.”
19:17 Then 575 I saw one angel standing in 576 the sun, and he shouted in a loud voice to all the birds flying high in the sky: 577
“Come, gather around for the great banquet 578 of God,
19:18 to eat 579 your fill 580 of the flesh of kings,
the flesh of generals, 581
the flesh of powerful people,
the flesh of horses and those who ride them,
and the flesh of all people, both free and slave, 582
and small and great!”
19:19 Then 583 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 584 the beast was seized, and along with him the false prophet who had performed the signs on his behalf 585 – 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. 586 19:21 The 587 others were killed by the sword that extended from the mouth of the one who rode the horse, and all the birds gorged 588 themselves with their flesh.
20:1 Then 589 I saw an angel descending from heaven, holding 590 in his hand the key to the abyss and a huge chain. 20:2 He 591 seized the dragon – the ancient serpent, who is the devil and Satan – and tied him up for a thousand years. 20:3 The angel 592 then 593 threw him into the abyss and locked 594 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 595 I saw thrones and seated on them were those who had been given authority to judge. 596 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 597 had not worshiped the beast or his image and had refused to receive his mark on their forehead or hand. They 598 came to life 599 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.) 600 This is the first resurrection. 20:6 Blessed and holy is the one who takes part 601 in the first resurrection. The second death has no power over them, 602 but they will be priests of God and of Christ, and they will reign with him for a thousand years.
20:7 Now 603 when the thousand years are finished, Satan will be released from his prison 20:8 and will go out to deceive 604 the nations at the four corners of the earth, Gog and Magog, 605 to bring them together for the battle. They are as numerous as the grains of sand in the sea. 606 20:9 They 607 went up 608 on the broad plain of the earth 609 and encircled 610 the camp 611 of the saints and the beloved city, but 612 fire came down from heaven and devoured them completely. 613 20:10 And the devil who deceived 614 them was thrown into the lake of fire and sulfur, 615 where the beast and the false prophet are 616 too, and they will be tormented there day and night forever and ever.
20:11 Then 617 I saw a large 618 white throne and the one who was seated on it; the earth and the heaven 619 fled 620 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 621 books were opened, and another book was opened – the book of life. 622 So 623 the dead were judged by what was written in the books, according to their deeds. 624 20:13 The 625 sea gave up the dead that were in it, and Death 626 and Hades gave up the dead that were in them, and each one was judged according to his deeds. 20:14 Then 627 Death and Hades were thrown into the lake of fire. This is the second death – the lake of fire. 20:15 If 628 anyone’s name 629 was not found written in the book of life, that person 630 was thrown into the lake of fire.
1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
2 tn Or “from heaven” (the same Greek word means both “heaven” and “sky”).
3 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.”
4 tn Here καί (kai) has not been translated because of differences between Greek and English style.
5 tn Grk “the shaft,” but since this would be somewhat redundant in English, the pronoun “it” is used here.
6 tn Here καί (kai) has not been translated because of differences between Greek and English style.
7 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
8 tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”
9 tn Here καί (kai) has not been translated because of differences between Greek and English style.
10 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).
11 tn Grk “men”; but ἄνθρωπος (anqrwpo") is used in a generic sense here of both men and women.
12 tn The article τῶν (twn) has been translated as a possessive pronoun here (ExSyn 215).
13 tn Grk “It was not permitted to them”; the referent (the locusts) has been specified in the translation for clarity.
14 tn The word “permission” is not in the Greek text, but is implied.
15 tn The two ἵνα (Jina) clauses of 9:5 are understood to be functioning as epexegetical or complementary clauses related to ἐδόθη (edoqh).
16 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.”
17 tn The pronoun “them” is not in the Greek text but is picked up from the previous clause.
18 tn Grk “like the torture,” but this is redundant in contemporary English.
19 tn Grk “a man”; but ἄνθρωπος (anqrwpo") is used here in an individualized sense without being limited to the male gender.
20 tn Here καί (kai) has not been translated because of differences between Greek and English style.
21 tn Grk “men”; but ἄνθρωπος (anqrwpo") is used in a generic sense here of both men and women.
22 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
23 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.
24 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.
25 tn Here καί (kai) has not been translated because of differences between Greek and English style.
26 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”).
27 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.
28 tn Here καί (kai) has not been translated because of differences between Greek and English style.
29 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.
30 tn In the Greek text there is a shift to the present tense here; the previous verbs translated “had” are imperfects.
31 tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”
32 sn Both the Hebrew Abaddon and the Greek Apollyon mean “Destroyer.”
33 tn Grk “behold.” Here ἰδού (idou) has been translated as “but” to indicate the contrast present in the context.
34 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
35 tc ‡ Several key
36 tn Grk “having.”
37 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.”
38 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
39 tn The Greek article τήν (thn) has been translated with demonstrative force here.
40 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.
41 tn Grk “so that they might kill,” but the English infinitive is an equivalent construction to indicate purpose here.
42 tn Here καί (kai) has not been translated because of differences between Greek and English style.
43 tn Grk “twenty thousand of ten thousands.”
44 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.
45 tn Grk “and those seated on them.”
46 tn Grk “the vision”; the Greek article has been translated as a possessive pronoun (ExSyn 215).
47 tn L&N 79.31 states, “‘fiery red’ (probably with a tinge of yellow or orange).”
48 tn On this term BDAG 1022 s.v. ὑακίνθινος states, “hyacinth-colored, i.e. dark blue (dark red?) w. πύρινος Rv 9:17.”
49 tn On this term BDAG 446 s.v. θειώδης states, “sulphurous Rv 9:17.”
50 sn The colors of the riders’ breastplates parallel the three plagues of fire, smoke, and sulfur in v. 18.
51 tn Here καί (kai) has not been translated because of differences between Greek and English style.
52 tn Traditionally, “brimstone.”
53 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”).
54 tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”
55 tn Grk “is.”
56 tn The word “made” is not in the Greek text but is implied.
57 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.
58 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.
59 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.”
60 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
61 tn Or “clothed.”
62 tn Or “like fiery pillars,” translating πυρός (puros) as an attributive genitive.
63 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.”
64 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
65 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
66 tn The words “just then” are not in the Greek text, but are implied.
67 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
68 tn On this phrase see BDAG 1092 s.v. χρόνος.
69 tn Grk “But in the days of the voice of the seventh angel.”
70 tn The aorist ἐτελέσθη (etelesqh) has been translated as a proleptic (futuristic) aorist (ExSyn 564 cites this verse as an example).
71 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).
72 tn See the note on the word “servants” in 1:1.
73 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
74 tn The participle λαλοῦσαν (lalousan) has been translated as “began to speak.” The use of πάλιν (palin) indicates an ingressive idea.
75 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.”
76 tn Grk “again, saying.” The participle λέγουσαν (legousan) is redundant in contemporary English and has not been translated.
77 tn The perfect passive participle ἠνεῳγμένον (hnewgmenon) is in second attributive position and has been translated as an attributive adjective.
78 tn Here καί (kai) has been translated as “so” to indicate the implied result of the instructions given by the voice.
79 tn Here καί (kai) has not been translated because of differences between Greek and English style.
80 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.
81 tn Here καί (kai) has not been translated because of differences between Greek and English style.
82 tn Here καί (kai) has been translated as “so” to indicate the implied result of the instructions given by the angel.
83 tn Grk “it was.” The idea of taste is implied.
84 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
85 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
86 tn The referent of “they” is not clear in the Greek text.
87 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.
88 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
89 tn Grk “a reed” (but these were used for measuring). Cf. Ezek 40:3ff.
90 tn Grk “saying.”
91 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
92 tn On the term αὐλήν (aulhn) BDAG 150 s.v. αὐλή 1 states, “(outer) court of the temple…Rv 11:2.”
93 tn The precise meaning of the phrase ἔκβαλε ἔξωθεν (ekbale exwqen) is difficult to determine.
94 tn Or “to the nations” (the same Greek word may be translated “Gentiles” or “nations”).
95 sn The holy city appears to be a reference to Jerusalem. See also Luke 21:24.
96 tn The word “authority” is not in the Greek text, but is implied. “Power” would be another alternative that could be supplied here.
97 sn This description is parenthetical in nature.
98 tn Here καί (kai) has not been translated because of differences between Greek and English style.
99 tn This is a collective singular in Greek.
100 tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”
101 tn Here καί (kai) has not been translated because of differences between Greek and English style.
102 tn Or “authority.”
103 tn Grk “the days.”
104 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.
105 tn Or “authority.”
106 tn Here καί (kai) has not been translated because of differences between Greek and English style.
107 tn Or “be victorious over”; traditionally, “overcome.”
108 tn Here καί (kai) has not been translated because of differences between Greek and English style.
109 tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).
110 tn Grk “spiritually.”
111 tn The word “every” is not in the Greek text, but is implied by the following list.
112 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.
113 tn Or “to be buried.”
114 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
115 tn Grk “fell upon.”
116 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
117 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.
118 tn Grk “they”; the referent (the two prophets) has been specified in the translation for clarity.
119 tn The conjunction καί (kai) seems to be introducing a temporal clause contemporaneous in time with the preceding clause.
120 tn Here καί (kai) has not been translated because of differences between Greek and English style.
121 tn Grk “seven thousand names of men.”
122 tn Grk “has passed.”
123 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
124 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
125 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
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.”
127 tn Grk “saying.”
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 The aorist verb ἐβασίλευσας (ebasileusa") has been translated ingressively.
130 tn Here καί (kai) has not been translated because of differences between Greek and English style.
131 tn Or “The Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
132 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
133 tn See the note on the word “servants” in 1:1.
134 tn Grk “who fear.”
135 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.
136 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.
137 tn Here καί (kai) has been translated as “then” to indicate the implied sequence on events within the vision.
138 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?…).”
139 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.
140 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
141 sn Sun…moon…stars. This imagery is frequently identified with the nation Israel because of Joseph’s dream in Gen 37.
142 tn Here καί (kai) has not been translated because of differences between Greek and English style.
143 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.
144 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
145 tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.
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.
146 tn Here καί (kai) has been translated as “now” to indicate that this remark is virtually parenthetical.
147 tn Grk “its”; the referent (the dragon) has been specified in the translation for clarity.
148 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
149 tn Here καί (kai) has been translated as “so” to indicate the conclusion of the anticipated birth.
150 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.”
151 tn Grk “shepherd.”
152 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
153 tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”
sn An allusion to Ps 2:9 (see also Rev 2:27; 19:15).
154 tn Here καί (kai) has not been translated because of differences between Greek and English style.
155 tn Grk “and the woman,” which would be somewhat redundant in English.
156 tn Or “desert.”
157 tn Grk “where she has there a place prepared by God.”
158 tn Grk “so they can take care of her.”
159 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
160 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).
161 tn Here καί (kai) has been translated as “but” to indicate the implied contrast.
162 tn The words “to prevail” are not in the Greek text, but are implied.
163 tn Grk “found.”
164 tn Grk “for them”; the referent (the dragon and his angels, v. 7) has been specified in the translation for clarity.
165 tn Here καί (kai) has been translated as “so” to indicate the result of the war in heaven.
166 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
167 tn Or “the right of his Messiah to rule.” See L&N 37.35.
168 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
169 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.
170 tn Or “who accuses them continually.”
171 tn Here καί (kai) has been translated as “but” to indicate the contrast.
172 sn They did not love their lives. See Matt 16:25; Luke 17:33; John 12:25.
173 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).
174 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.
175 tn Here καί (kai) has been translated as “now” because the clause it introduces is clearly resumptive.
176 tn Grk “saw.”
177 tn Here καί (kai) has been translated as “but” to indicate the contrast present here.
178 tn Or “desert.”
179 tn The word “God” is supplied based on the previous statements made concerning “the place prepared for the woman” in 12:6.
180 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.
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).
181 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
182 tn Grk “so that he might make her swept away.”
183 tn Here καί (kai) has been translated as “but” to indicate the contrast present here.
184 tn Grk “the earth helped the woman.”
185 tn Grk “the earth opened its mouth” (a metaphor for the ground splitting open).
186 tn Here καί (kai) has been translated as “so” to indicate the implied result of the woman’s escape.
187 tn Grk “her seed” (an idiom for offspring, children, or descendants).
188 tn Or “who obey.”
189 tn Grk “and having.”
190 tn Grk “the testimony of Jesus,” which may involve a subjective genitive (“Jesus’ testimony”) or, more likely, an objective genitive (“testimony about Jesus”).
191 tn Grk “he”; the referent (the dragon) has been specified in the translation for clarity.
192 tc Grk ἐστάθη (estaqh, “he stood”). The reading followed by the translation is attested by the better
193 tn Or “sandy beach” (L&N 1.64).
194 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.
195 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
196 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.
197 tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.
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.
198 tc ‡ Several
sn Whether this means a single name on all seven heads or seven names, one on each head, is not clear.
199 tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the following description of the beast.
200 tn Here καί (kai) has not been translated because of differences between Greek and English style.
201 tn Grk “gave it”; the referent (the beast) has been specified in the translation for clarity.
202 tn For the translation “authority to rule” for ἐξουσία (exousia) see L&N 37.35.
203 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.
204 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.
205 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.
206 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).”
207 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
208 tn On the use of the masculine pronoun to refer to the beast, see the note on the word “It” in 13:1.
209 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.
210 tn For the translation “proud words” (Grk “great things” or “important things”) see BDAG 624 s.v. μέγας 4.b.
211 tn Grk “to it was granted.”
212 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
213 tn Here καί (kai) has been translated as “so” to indicate the implied result of the permission granted to the beast.
214 tn Grk “he” (or “it”); the referent (the beast) has been specified in the translation for clarity.
215 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).
216 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.
217 tc Many
218 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
219 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.
220 tn Grk “it”; the referent (the beast) has been specified in the translation for clarity.
221 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.
222 tn Or “slaughtered”; traditionally, “slain.”
223 tc Many
224 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.”
225 tn Or “perseverance.”
226 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
227 sn This second beast is identified in Rev 16:13 as “the false prophet.”
228 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.
229 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.
230 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
231 tn Here καί (kai) has not been translated because of differences between Greek and English style.
232 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
233 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.”
234 tn Here καί (kai) has not been translated because of differences between Greek and English style.
235 tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both men and women.
236 tn Grk “earth, telling.” This is a continuation of the previous sentence in Greek.
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).
237 tn Grk “it”; the referent (the second beast) has been specified in the translation for clarity.
238 tn Grk “it was given [permitted] to it [the second beast].”
239 tn Grk “breath,” but in context the point is that the image of the first beast is made to come to life and speak.
240 tn Grk “of the beast”; the word “first” has been supplied to specify the referent.
241 tn Or “forced”; Grk “makes” (ποιεῖ, poiei).
242 tn See the note on the word “servants” in 1:1.
243 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.
244 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.
245 tn Grk “except the one who had.”
246 tn Grk “his name or the number of his name.”
247 tn Grk “Here is wisdom.”
248 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.”
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.
249 tc A few
250 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
251 tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).
252 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.
253 tn Here καί (kai) has been translated as “now” to indicate the introduction of a new topic.
254 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.
255 tn The aorist passive verb is rendered as a reflexive (“defiled themselves”) by BDAG 657 s.v. μολύνω 2.
256 tn Grk “in their mouth was not found a lie.”
257 tc Several
258 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
259 tc Most
260 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.’”
261 tn Grk “having.”
262 tn Or “an eternal gospel to announce as good news.”
263 tn Grk “to those seated on the earth.”
264 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.
265 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.
266 tn Here καί (kai) has not been translated because of differences between Greek and English style.
267 tc There are several different variants comprising a textual problem involving “second” (δεύτερος, deuteros). First, several
268 tn Grk “And another angel, a second.”
269 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.
270 tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.
271 sn The fall of Babylon the great city is described in detail in Rev 18:2-24.
272 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
273 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).
274 tn Here καί (kai) has not been translated because of differences between Greek and English style.
275 tn Grk “And another angel, a third.”
276 tn Grk “followed them.”
277 tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.
278 tn Grk “he himself.”
279 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.
280 tn Traditionally, “brimstone.”
281 tn The Greek pronoun is plural here even though the verbs in the previous verse are singular.
282 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.
283 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).
284 tn Grk “and.”
285 tn Grk “Here is.”
286 tn Or “the perseverance.”
287 tn Grk “who keep.”
288 tn The words “hold to” are implied as a repetition of the participle translated “keep” (οἱ τηροῦντες, Joi throunte").
289 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.”
290 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
291 tn Or “from their trouble” (L&N 22.7).
292 tn Grk “their deeds will follow with them.”
293 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
294 tn Grk “and behold, a white cloud.”
295 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).
296 tn Grk “like a son of man, having.” In the Greek text this is a continuation of the previous sentence.
297 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
298 tn Grk “Send out.”
299 tn The aorist θέρισον (qerison) has been translated ingressively.
300 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.
301 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
302 tn Here καί (kai) has not been translated because of differences between Greek and English style.
303 tn Grk “who had authority over.” This appears to be the angel who tended the fire on the altar.
304 tn Grk “to the one having the sharp sickle”; the referent (the angel in v. 17) has been specified in the translation for clarity.
305 tn Grk “Send.”
306 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.”
307 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.”
308 tn The genitive τῆς γῆς (ths ghs), taken symbolically, could be considered a genitive of apposition.
309 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.”
310 tn On the use of ἥκμασαν (hkmasan) BDAG 36 s.v. ἀκμάζω states, “to bloom…of grapes…Rv 14:18.”
311 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.
312 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”).
313 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).
314 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
315 sn The winepress was stomped. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process).
316 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.’”
317 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.
318 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
319 tn Grk “seven plagues – the last ones.”
320 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
321 sn See Rev 4:6 where the sea of glass was mentioned previously.
322 tn Or “had been victorious over”; traditionally, “had overcome.”
323 tn Grk “of his name, standing.” A new sentence was started here in the translation by supplying the words “They were.”
324 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.”
325 tn Grk “harps of God.” The phrase τοῦ θεοῦ (tou qeou) has been translated as a genitive of agency.
326 tn Here καί (kai) has not been translated.
327 tn See the note on the word “servants” in 1:1.
328 tn Grk “saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
329 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.”
330 tn Or “righteous,” although the context favors justice as the theme.
331 tc Certain
332 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.
333 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).
334 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
335 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.”
336 tn Here καί (kai) has not been translated because of differences between Greek and English style.
337 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.”
338 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.
339 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).
340 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
341 tn Or “anger.”
342 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.
343 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
344 tn Or “anger.” Here τοῦ θυμοῦ (tou qumou) has been translated as a genitive of content.
345 tn Here καί (kai) has been translated as “so” to indicate the implied result of the directions given by the voice from the temple.
346 tn Grk “the first”; the referent (the first angel) has been specified in the translation for clarity.
347 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
348 tn Or “ulcerated sores”; the term in the Greek text is singular but is probably best understood as a collective singular.
349 tn Grk ‘the men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
350 tn Here καί (kai) has been translated as “next” to indicate the implied sequence of events within the vision.
351 tn Grk “the second”; the referent (the second angel) has been specified in the translation for clarity.
352 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
353 tn Grk “the third”; the referent (the third angel) has been specified in the translation for clarity.
354 tn Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the remarks that follow.
355 tn Or “righteous,” although the context favors justice as the theme.
356 tn Or “because you have judged these things.” The pronoun ταῦτα (tauta) is neuter gender.
357 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.
358 tn Grk “They are worthy”; i.e., of this kind of punishment. By extension, “they got what they deserve.”
359 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
360 tn Grk “the altar saying.”
361 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.”
362 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
363 tn Grk “the fourth”; the referent (the fourth angel) has been specified in the translation for clarity.
364 tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
365 tn Here καί (kai) has been translated as “thus” to indicate the implied result of the bowl poured on the sun.
366 tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
367 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.”
368 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
369 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
370 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
371 tn Grk “the fifth”; the referent (the fifth angel) has been specified in the translation for clarity.
372 tn Here καί (kai) has been translated as “so that” to indicate the implied result of the fifth bowl being poured out.
373 tn Grk “his kingdom became dark.”
374 tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
375 tn On this term BDAG 620 s.v. μασάομαι states, “bite w. acc. τὰς γλώσσας bite their tongues Rv 16:10.”
376 tn The preposition ἐκ (ek) has been translated here and twice in the following verse with a causal sense.
377 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.”
378 tn Or “ulcerated sores” (see 16:2).
379 tn Grk “and they did not repent.” Here καί (kai) has been translated as “but nevertheless” to express the contrast here.
380 tn Grk “they did not repent” The addition of “still refused” reflects the hardness of people’s hearts in the context.
381 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
382 tn Grk “the sixth”; the referent (the sixth angel) has been specified in the translation for clarity.
383 tn Grk “and its water was dried up.” Here the passive construction has been translated as an active one.
384 tn Grk “in order that the way might be prepared.” Here the passive construction has been translated as an active one.
385 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.”
386 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
387 sn According to the next verse, these three unclean spirits are spirits of demons.
388 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.”
389 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.”
390 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).”
391 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.
392 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.
393 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.
394 tn Grk “they”; the referent (the demonic spirits, v. 14) has been specified in the translation for clarity.
395 tn Grk “gathered them”; the referent (the kings and [implied] their armies, v. 14) has been specified in the translation for clarity.
396 tc There are many variations in the spelling of this name among the Greek
tn Or “Harmagedon” (a literal transliteration of the Greek), or “Har-Magedon” (NASB), meaning “the Mount of Magedon” in Hebrew.
397 tn Here καί (kai) has been translated as “finally” to indicate the conclusion of the seven bowl judgments.
398 tn Grk “the seventh”; the referent (the seventh angel) has been specified in the translation for clarity.
399 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
400 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?…).”
401 tn The singular ἄνθρωπος (anqrwpo") is used generically here to refer to the human race.
402 tn Here καί (kai) has not been translated because of differences between Greek and English style.
403 tn Or “of the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
404 tn Grk “fell.”
405 tn Here καί (kai) has been translated as “so” to indicate the implied result of Babylon’s misdeeds (see Rev 14:8).
406 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”).
407 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.
408 tn Grk “And every.” Here καί (kai) has not been translated because of differences between Greek and English style.
409 tn Or “vanished.”
410 sn Every island fled away and no mountains could be found. Major geographical and topographical changes will accompany the Day of the Lord.
411 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.
412 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.
413 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).
414 tn Grk “the men”; for stylistic reasons the pronoun “they” is used here.
415 tn Grk “the plague of it.”
416 tn Grk “since the plague of it was exceedingly great.”
417 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
418 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.”
419 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.”
420 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.
421 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.
422 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).
423 tn Or “desert.”
424 tn The word “there” is not in the Greek text, but is supplied for stylistic reasons.
425 tn Here καί (kai) has been translated as “now” to indicate the detailed description of the woman, which is somewhat parenthetical in nature.
426 tn The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors.
427 tn Grk “gilded with gold” (an instance of semantic reinforcement, see L&N 49.29).
428 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.
429 tc Several
430 tn Here καί (kai) has not been translated because of differences between Greek and English style.
431 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”).
432 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.
433 tn Here καί (kai) has not been translated because of differences between Greek and English style.
434 tn Grk “I marveled a great marvel” (an idiom for great astonishment).
435 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
436 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.
437 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.”
438 tn Here καί (kai) has not been translated because of differences between Greek and English style.
439 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).
440 tn Grk “Here is the mind that has wisdom.”
441 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.
442 tn That is, one currently reigns.
443 tn Here καί (kai) has not been translated because of differences between Greek and English style.
444 tn Here καί (kai) has not been translated because of differences between Greek and English style.
445 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
446 tn The word “kings” is not in the Greek text, but has been supplied to clarify the referent.
447 tn See BDAG 636 s.v. μετά A.2.a.α.
448 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
449 tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
450 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.
451 tn Here καί (kai) has not been translated because of differences between Greek and English style.
452 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.
453 tn The final clause could also be turned into an adverbial clause of means: “They will consume her flesh by burning her with fire.”
454 tn Grk “hearts.”
455 tn Or “his intent.”
456 tn The infinitive ποιῆσαι (poihsai) was translated here as giving the logical means by which God’s purpose was carried out.
457 tn On this term BDAG 203 s.v. γνώμη 4 states, “declaration, decision, resolution…of God Rv 17:17.”
458 tn For this translation see BDAG 168 s.v. βασιλεία 1.a, “kingship, royal power, royal rule.”
459 tn Or “completed.”
460 tn Grk “And.” Because this remark is somewhat resumptive in nature, “as for” is used in the translation.
461 tn Grk “glory”; but often in the sense of splendor, brightness, or radiance (see L&N 14.49).
462 tn Here καί (kai) has not been translated because of differences between Greek and English style
463 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.
464 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.”
465 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
466 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
467 tc ‡ Several
468 tn See the notes on the words “passion” in Rev 14:8 and “wrath” in 16:19.
469 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.
470 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
471 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.”
472 tn Or “up to the sky” (the same Greek word means both “heaven” and “sky”).
473 tn That is, remembered her sins to execute judgment on them.
474 tn Or “her sins.”
475 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.
476 tn On this term BDAG 252 s.v. διπλόω states, “to double τὰ διπλᾶ pay back double Rv 18:6.”
477 tn “As much as” is the translation of ὅσα (Josa).
478 tn On the term ἐστρηνίασεν (estrhniasen) BDAG 949 s.v. στρηνιάω states, “live in luxury, live sensually Rv 18:7. W. πορνεύειν vs. 9.”
479 tn Grk “said in her heart,” an idiom for saying something to oneself.
480 tn Grk “For this reason, her plagues will come.”
481 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).
482 tn This is the same Greek word (πένθος, penqo") translated “grief” in vv. 7-8.
483 tn Here “burned down” was used to translate κατακαυθήσεται (katakauqhsetai) because a city is in view.
484 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
485 tn On the term ἐστρηνίασεν (estrhniasen) BDAG 949 s.v. στρηνιάω states, “live in luxury, live sensually Rv 18:7. W. πορνεύειν vs. 9.”
486 tn Grk “from the burning of her.” For the translation “the smoke from the fire that burns her up,” see L&N 14.63.
487 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.”
488 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
489 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.”
490 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
491 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.”
492 tn On the translation of κόκκινον (kokkinon) as “scarlet cloth” see L&N 6.170.
493 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.”
494 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.”
495 tn Or “myrrh,” a strong aromatic ointment often used to prepare a body for burial (L&N 6.205).
496 tn The Greek term λίβανος (libano") refers to the aromatic resin of a certain type of tree (L&N 6.212).
497 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.”
498 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.”
499 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).
500 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.’”
501 tn Grk “you desired in your soul.”
502 tn On λιπαρός (liparo") BDAG 597 s.v. states, “luxury Rv 18:14.”
503 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.”
504 tn Verse 14 is set in parentheses because in it the city, Babylon, is addressed directly in second person.
sn This verse forms a parenthetical aside in the narrative.
505 tn Grk “the merchants [sellers] of these things.”
506 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.
507 tn The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors.
508 tn Grk “gilded with gold” (an instance of semantic reinforcement, see L&N 49.29).
509 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.”
510 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.”
511 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).”
512 tn Grk “and as many as.”
513 tn Here the imperfect ἔκραζον (ekrazon) has been translated ingressively.
514 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.
515 tn Grk “with weeping and mourning, saying.” Here the participle λέγοντες (legontes) has not been translated because it is redundant in contemporary English.
516 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.”
517 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.”
518 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.
sn This verse forms a parenthetical aside in the narrative.
519 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
520 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.
521 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.
522 tn The shift to a second person pronoun here corresponds to the Greek text.
523 tn Here καί (kai) has not been translated because of differences between Greek and English style.
524 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.”
525 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.
526 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
527 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.”
528 tn Here καί (kai) has not been translated because of differences between Greek and English style.
529 tn The shift in pronouns from second to third person corresponds to the Greek text.
530 tn Grk “and of all.” The phrase “along with the blood” has been repeated from the previous clause for stylistic reasons.
531 tn Compare the similar phrase in Rev 16:7.
532 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.
533 tn See the note on the word “servants” in 1:1.
534 tn Grk “from her hand” (referring to her responsibility in causing the blood of God’s followers to be shed).
535 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
536 tn Or “her smoke ascends forever and ever.”
537 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.”
538 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
539 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
540 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.”
541 tc Several
542 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.”
543 tn This verb and the next two verbs are hortatory subjunctives (giving exhortations).
544 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.”
545 sn This phrase is treated as a parenthetical explanation by the author.
546 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
547 tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
548 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s announcement.
549 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.”
550 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
551 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.”
552 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.
553 tn Grk “fellow slave.” See the note on the word “servants” in v. 2.
554 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).
555 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.”
556 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
557 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
558 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.
559 tn Or “in righteousness,” but since the context here involves the punishment of the wicked and the vindication of the saints, “justice” was preferred.
560 tn The genitive noun πυρός (puros) has been translated as an attributive genitive (see also Rev 1:14).
561 tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.
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.
562 tn Grk “head, having.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
563 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.
564 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
tn Or perhaps “soaked.”
565 tn Grk “the name of him is called.”
566 tn Here καί (kai) has not been translated because of differences between Greek and English style.
567 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.”
568 tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
569 tn Here καί (kai) has not been translated because of differences between Greek and English style.
570 tn Grk “will shepherd.”
571 tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”
sn A quotation from Ps 2:9 (see also Rev 2:27, 12:5).
572 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.
573 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).
574 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.”
575 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
576 tn The precise significance of ἐν (en) here is difficult to determine.
577 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.
578 tn This is the same Greek word (δεῖπνον, deipnon) used in 19:9.
579 tn The ἵνα (Jina) clause, insofar as it is related to the first imperative, has the force of an imperative.
580 tn The idea of eating “your fill” is evident in the context with the use of χορτάζω (cortazw) in v. 21.
581 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).
582 tn See the note on the word “servants” in 1:1.
583 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
584 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.
585 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.”
586 tn Traditionally, “brimstone.”
587 tn Here καί (kai) has not been translated because of differences between Greek and English style.
588 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).”
589 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
590 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.
591 tn Here καί (kai) has not been translated because of differences between Greek and English style.
592 tn Grk “he”; the referent (the angel introduced in v. 1) has been specified in the translation for clarity.
593 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
594 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.
595 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
596 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.”
597 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.
598 tn Here καί (kai) has not been translated because of differences between Greek and English style.
599 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.”
600 sn This statement appears to be a parenthetical comment by the author.
601 tn Grk “who has a share.”
602 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.
603 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
604 tn Or “mislead.”
605 sn The battle with Gog and Magog is described in the OT in Ezek 38:1-39:20.
606 tn Grk “of whom the number of them [is] like the sand of the sea” (an allusion to Isa 10:22).
607 tn Here καί (kai) has not been translated because of differences between Greek and English style.
608 tn The shift here to past tense reflects the Greek text.
609 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.
610 tn Or “surrounded.”
611 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.”
612 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
613 tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”
614 tn Or “misled.”
615 tn Traditionally, “brimstone.”
616 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.
617 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
618 tn Traditionally, “great,” but μέγας (megas) here refers to size rather than importance.
619 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.
620 tn Or “vanished.”
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).
621 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
622 tn Grk “another book was opened, which is of life.”
623 tn Here καί (kai) has been translated as “so” to indicate the implied result of the books being opened.
624 tn Grk “from the things written in the books according to their works.”
625 tn Here καί (kai) has not been translated because of differences between Greek and English style.
626 sn Here Death is personified (cf. 1 Cor 15:55).
627 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
628 tn Here καί (kai) has not been translated because of differences between Greek and English style.
629 tn The word “name” is not in the Greek text, but is implied.
630 tn Grk “he”; the pronoun has been intensified by translating as “that person.”