¹ 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.

² tn Here the Greek conjunction καί (kai) has been translated as a contrastive (“but”) due to the contrast between the two clauses.

³ tn Or “know your suffering.” This could refer to suffering or distress caused by persecution (see L&N 22.2).

⁴ tn Because of the length and complexity of this Greek sentence, a new sentence was started here in the translation by supplying the phrase “I also know” to link this English sentence back to “I know” at the beginning of the verse.

⁵ tn The words “against you” are not in the Greek text, but are implied.

⁶ sn A synagogue was a place for Jewish prayer and worship, with recognized leadership (e.g., Mt 4:23, Mk 1:21, Lk 4:15, Jn 6:59).

⁷ tn The expression πῶς εἴληφας καὶ ἤκουσας (pw" eilhfa" kai hkousa") probably refers to the initial instruction in the Christian life they had received and been taught; this included doctrine and ethical teaching.

⁸ tn Grk “keep it,” in the sense of obeying what they had initially been taught.

⁹ tn The negation here is with οὐ μή (ou mh, the strongest possible form of negation in Koine Greek).

¹⁰ tn Or “come on.”

¹¹ tn Grk “I have given.”

¹² tn Grk “to shut it,” but English would leave the direct object understood in this case.

sn The entire statement is parenthetical, interrupting the construction found in other letters to the churches in 3:1 and 3:15, “I know your deeds, that…” where an enumeration of the deeds follows.

¹³ tn This translation is based on connecting the ὅτι (Joti) clause with the οἶδα (oida) at the beginning of the verse, giving the content of what is known (see also 3:1, 3:15 for parallels). Because of the intervening clause that is virtually parenthetical (see the note on the word “shut” earlier in this verse), the words “I know that” from the beginning of the verse had to be repeated to make this connection clear for the English reader. However, the ὅτι could be understood as introducing a causal subordinate clause instead and thus translated, “because you have.”

¹⁴ tn Or “little power.”

¹⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

¹⁶ tn Grk “and having kept.” The participle ἐτήρησας (ethrhsas) has been translated as a finite verb due to requirements of contemporary English style. For the translation of τηρέω (threw) as “obey” see L&N 36.19. This is the same word that is used in 3:10 (there translated “kept”) where there is a play on words.

¹⁷ tn Grk “It was not permitted to them”; the referent (the locusts) has been specified in the translation for clarity.

¹⁸ tn The word “permission” is not in the Greek text, but is implied.

¹⁹ tn The two ἵνα (Jina) clauses of 9:5 are understood to be functioning as epexegetical or complementary clauses related to ἐδόθη (edoqh).

²⁰ 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.”

²¹ tn The pronoun “them” is not in the Greek text but is picked up from the previous clause.

²² tn Grk “like the torture,” but this is redundant in contemporary English.

²³ tn Grk “a man”; but ἄνθρωπος (anqrwpo") is used here in an individualized sense without being limited to the male gender.

²⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

²⁵ tn The words “just then” are not in the Greek text, but are implied.

²⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

²⁷ tn On the term αὐλήν (aulhn) BDAG 150 s.v. αὐλή 1 states, “(outer) court of the temple…Rv 11:2.”

²⁸ tn The precise meaning of the phrase ἔκβαλε ἔξωθεν (ekbale exwqen) is difficult to determine.

²⁹ tn Or “to the nations” (the same Greek word may be translated “Gentiles” or “nations”).

³⁰ sn The holy city appears to be a reference to Jerusalem. See also Luke 21:24.

³¹ tn The word “every” is not in the Greek text, but is implied by the following list.

³² 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.

³³ tn Or “to be buried.”

³⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast.

³⁵ sn They did not love their lives. See Matt 16:25; Luke 17:33; John 12:25.

³⁶ tn Grk “it”; the referent (the beast) has been specified in the translation for clarity.

³⁷ 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.

³⁸ tn Or “slaughtered”; traditionally, “slain.”

³⁹ tn Grk “it”; the referent (the second beast) has been specified in the translation for clarity.

⁴⁰ tn Grk “it was given [permitted] to it [the second beast].”

⁴¹ tn Grk “breath,” but in context the point is that the image of the first beast is made to come to life and speak.

⁴² tn Grk “of the beast”; the word “first” has been supplied to specify the referent.

⁴³ tn The aorist passive verb is rendered as a reflexive (“defiled themselves”) by BDAG 657 s.v. μολύνω 2.

⁴⁴ 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.

⁴⁵ 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).

⁴⁶ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

⁴⁷ 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.”

⁴⁸ tn Here καί (kai) has been translated as “thus” to indicate the implied result of the bowl poured on the sun.

⁴⁹ tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

⁵⁰ 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.”

⁵¹ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

⁵² tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

⁵³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁵⁴ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

⁵⁵ tn Grk “God, and he.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated.

⁵⁶ tn For the translation of ἀπέρχομαι (apercomai; here ἀπῆλθαν [aphlqan]) L&N 13.93 has “to go out of existence – ‘to cease to exist, to pass away, to cease.’”

⁵⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present here.

⁵⁸ tn On the elliptical expression ὅρα μή ({ora mh) BDAG 720 s.v. ὁράω B.2 states: “Elliptically…ὅρα μή (sc. ποιήσῃς) watch out! don’t do that! Rv 19:10; 22:9.”

⁵⁹ tn Grk “fellow slave.” Though σύνδουλος (sundoulos) is here translated “fellow servant,” the word does not bear the connotation of a free individual serving another. See the note on the word “servants” in 1:1.

⁶⁰ tn Grk “keep” (an idiom for obedience).