¹ tn The word “this” is used to translate the Greek article τῆς (ths), bringing out its demonstrative force.

² tn The word “aloud” has been supplied to indicate that in the original historical setting reading would usually refer to reading out loud in public rather than silently to oneself.

³ tn The words “blessed are” are repeated from the beginning of this verse for stylistic reasons and for clarity.

⁴ tn Grk “keep.” L&N 36.19 has “to continue to obey orders or commandments – ‘to obey, to keep commandments, obedience.’”

⁵ sn The time refers to the time when the things prophesied would happen.

⁶ sn An allusion to Dan 7:13.

⁷ tn Here καί (kai) was translated as ascensive.

⁸ sn An allusion to Zech 12:10.

⁹ tn In this context, tribes (φυλαί, fulai) could also be translated as “nations” or “peoples” (L&N 11.56).

¹⁰ tn The conjunction ἐπί (epi) is most likely causal here. The people who crucified him are those of every tribe on the earth and they will mourn because he comes as judge.

¹¹ tn Grk “Yes, Amen.” The expression “This will certainly come to pass” is an attempt to capture the force of the juxtaposition of the Greek ναί (nai) and the Hebrew ἀμήν (amhn). See L&N 69.1.

¹² sn These lines are placed in parentheses because they form an aside to the main argument.

¹³ tn The translation attempts to bring out the verbal idea in συγκοινωνός (sunkoinwno", “co-sharer”); John was suffering for his faith at the time he wrote this.

¹⁴ tn The prepositional phrase ἐν ᾿Ιησοῦ (en Ihsou) could be taken with ὑπομονῇ (Jupomonh) as the translation does or with the more distant συγκοινωνός (sunkoinwno"), in which case the translation would read “your brother and the one who shares with you in Jesus in the persecution, kingdom, and endurance.”

¹⁵ tn The phrase “about Jesus” has been translated as an objective genitive.

¹⁶ tn Or “obey.” For the translation of τηρέω (threw) as “obey” see L&N 36.19. In the Greek there is a wordplay: “because you have kept my word…I will keep you,” though the meaning of τηρέω is different each time.

¹⁷ tn The Greek term λόγον (logon) is understood here in the sense of admonition or encouragement.

¹⁸ tn Or “to persevere.” Here ὑπομονῆς (Jupomonhs) has been translated as a genitive of reference/respect related to τὸν λόγον (ton logon).

¹⁹ tc The past tense of “they existed” (ἦσαν, hsan) and the order of the expression “they existed and were created” seems backwards both logically and chronologically. The text as it stands is the more difficult reading and seems to have given rise to codex A omitting the final “they were created,” 2329 replacing “they existed” (ἦσαν) with “have come into being” (ἐγένοντο, egeneto), and 046 adding οὐκ (ouk, “not”) before ἦσαν (“they did not exist, [but were created]”). Several mss (1854 2050 Ï^A sa) also attempt to alleviate the problem by replacing ἦσαν with “they are” (εἰσιν, eisin).

²⁰ sn An allusion to Isa 25:8.

²¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

²² tn On the term αὐλήν (aulhn) BDAG 150 s.v. αὐλή 1 states, “(outer) court of the temple…Rv 11:2.”

²³ tn The precise meaning of the phrase ἔκβαλε ἔξωθεν (ekbale exwqen) is difficult to determine.

²⁴ tn Or “to the nations” (the same Greek word may be translated “Gentiles” or “nations”).

²⁵ sn The holy city appears to be a reference to Jerusalem. See also Luke 21:24.

²⁶ tn The word “every” is not in the Greek text, but is implied by the following list.

²⁷ 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.

²⁸ tn Or “to be buried.”

²⁹ tn Grk “saying.”

³⁰ 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.”

³¹ tn The aorist verb ἐβασίλευσας (ebasileusa") has been translated ingressively.

³² tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

³³ tn On the use of the masculine pronoun to refer to the beast, see the note on the word “It” in 13:1.

³⁴ 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.

³⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

³⁶ tn Grk “seven plagues – the last ones.”

³⁷ 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.

³⁸ 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).

³⁹ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

⁴⁰ 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.”

⁴¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

⁴² tn Grk “the fifth”; the referent (the fifth angel) has been specified in the translation for clarity.

⁴³ tn Here καί (kai) has been translated as “so that” to indicate the implied result of the fifth bowl being poured out.

⁴⁴ tn Grk “his kingdom became dark.”

⁴⁵ tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

⁴⁶ tn On this term BDAG 620 s.v. μασάομαι states, “bite w. acc. τὰς γλώσσας bite their tongues Rv 16:10.”

⁴⁷ tn The preposition ἐκ (ek) has been translated here and twice in the following verse with a causal sense.

⁴⁸ 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.

⁴⁹ 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.

⁵⁰ 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).

⁵¹ tn Grk “the men”; for stylistic reasons the pronoun “they” is used here.

⁵² tn Grk “the plague of it.”

⁵³ tn Grk “since the plague of it was exceedingly great.”

⁵⁴ tn See BDAG 636 s.v. μετά A.2.a.α.

⁵⁵ tn “As much as” is the translation of ὅσα (Josa).

⁵⁶ tn On the term ἐστρηνίασεν (estrhniasen) BDAG 949 s.v. στρηνιάω states, “live in luxury, live sensually Rv 18:7. W. πορνεύειν vs. 9.”

⁵⁷ tn Grk “said in her heart,” an idiom for saying something to oneself.

⁵⁸ tn Grk “For this reason, her plagues will come.”

⁵⁹ 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).

⁶⁰ tn This is the same Greek word (πένθος, penqo") translated “grief” in vv. 7-8.

⁶¹ tn Here “burned down” was used to translate κατακαυθήσεται (katakauqhsetai) because a city is in view.

⁶² 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.”

⁶³ tn Grk “the merchants [sellers] of these things.”

⁶⁴ 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.

⁶⁵ 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.”

⁶⁶ 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.”

⁶⁷ 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).”

⁶⁸ tn Grk “and as many as.”

⁶⁹ tn Compare the similar phrase in Rev 16:7.

⁷⁰ 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.

⁷¹ tn See the note on the word “servants” in 1:1.

⁷² tn Grk “from her hand” (referring to her responsibility in causing the blood of God’s followers to be shed).

⁷³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

⁷⁴ tn The words “it down” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

⁷⁵ tn Grk “faithful.”

⁷⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

⁷⁷ 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.”

⁷⁸ 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.

⁷⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁸⁰ 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.”