Discovery BoxRevelation 1:13 
Context1:13 and in the midst of the lampstands was one like a son of man. 1 He was dressed in a robe extending down to his feet and he wore a wide golden belt 2 around his chest.
Revelation 1:17
Context1:17 When 3 I saw him I fell down at his feet as though I were dead, but 4 he placed his right hand on me and said: “Do not be afraid! I am the first and the last,
Revelation 10:7
Context10:7 But in the days 5 when the seventh angel is about to blow his trumpet, the mystery of God is completed, 6 just as he has 7 proclaimed to his servants 8 the prophets.”
Revelation 11:15
Context11:15 Then 9 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, 10
and he will reign for ever and ever.”
Revelation 11:19
Context11:19 Then 11 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, 12 crashes of thunder, an earthquake, and a great hailstorm. 13
Revelation 14:1
Context14:1 Then 14 I looked, and here was 15 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.
Revelation 14:11
Context14:11 And the smoke from their 16 torture will go up 17 forever and ever, and those who worship the beast and his image will have 18 no rest day or night, along with 19 anyone who receives the mark of his name.”
Revelation 14:14
Context14:14 Then 20 I looked, and a white cloud appeared, 21 and seated on the cloud was one like a son of man! 22 He had 23 a golden crown on his head and a sharp sickle in his hand.
Revelation 16:2
Context16:2 So 24 the first angel 25 went and poured out his bowl on the earth. Then 26 ugly and painful sores 27 appeared on the people 28 who had the mark of the beast and who worshiped his image.
Revelation 16:10
Context16:10 Then 29 the fifth angel 30 poured out his bowl on the throne of the beast so that 31 darkness covered his kingdom, 32 and people 33 began to bite 34 their tongues because 35 of their pain.
Revelation 16:15
Context16:15 (Look! I will come like a thief!
Blessed is the one who stays alert and does not lose 36 his clothes so that he will not have to walk around naked and his shameful condition 37 be seen.) 38
Revelation 19:2
Context19:2 because his judgments are true and just. 39
For he has judged 40 the great prostitute
who corrupted the earth with her sexual immorality,
and has avenged the blood of his servants 41 poured out by her own hands!” 42
Revelation 22:6
Context22:6 Then 43 the angel 44 said to me, “These words are reliable 45 and true. The Lord, the God of the spirits of the prophets, has sent his angel to show his servants 46 what must happen soon.”
1 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).
2 tn Or “a wide golden sash,” but this 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).
3 tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
4 tn Here the Greek conjunction καί (kai) has been translated as a contrastive (“but”) due to the contrast between the two clauses.
5 tn Grk “But in the days of the voice of the seventh angel.”
6 tn The aorist ἐτελέσθη (etelesqh) has been translated as a proleptic (futuristic) aorist (ExSyn 564 cites this verse as an example).
7 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).
8 tn See the note on the word “servants” in 1:1.
9 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
10 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
11 tn Here καί (kai) has been translated as “then” to indicate the implied sequence on events within the vision.
12 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?…).”
13 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.
14 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
15 tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).
16 tn The Greek pronoun is plural here even though the verbs in the previous verse are singular.
17 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.
18 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).
19 tn Grk “and.”
20 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
21 tn Grk “and behold, a white cloud.”
22 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).
23 tn Grk “like a son of man, having.” In the Greek text this is a continuation of the previous sentence.
24 tn Here καί (kai) has been translated as “so” to indicate the implied result of the directions given by the voice from the temple.
25 tn Grk “the first”; the referent (the first angel) has been specified in the translation for clarity.
26 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
27 tn Or “ulcerated sores”; the term in the Greek text is singular but is probably best understood as a collective singular.
28 tn Grk ‘the men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
29 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
30 tn Grk “the fifth”; the referent (the fifth angel) has been specified in the translation for clarity.
31 tn Here καί (kai) has been translated as “so that” to indicate the implied result of the fifth bowl being poured out.
32 tn Grk “his kingdom became dark.”
33 tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
34 tn On this term BDAG 620 s.v. μασάομαι states, “bite w. acc. τὰς γλώσσας bite their tongues Rv 16:10.”
35 tn The preposition ἐκ (ek) has been translated here and twice in the following verse with a causal sense.
36 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).”
37 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.
38 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.
39 tn Compare the similar phrase in Rev 16:7.
40 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.
41 tn See the note on the word “servants” in 1:1.
42 tn Grk “from her hand” (referring to her responsibility in causing the blood of God’s followers to be shed).
43 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
44 tn Grk “he”; the referent (the angel mentioned in 21:9, 15; 22:1) has been specified in the translation for clarity.
45 tn Grk “faithful.”
