Revelation 13:1--18:24

¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

² 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.

³ 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.

⁴ tc ‡ Several mss (A 051 1611 1854 2053 2344 2351 Ï^K) read the plural ὀνόματα (onomata, “[blasphemous] names”), while the singular ὄνομα (onoma, “name”) has somewhat better support (Ì⁴⁷ א C 1006 1841 2329 Ï^A). The plural reading seems motivated by the fact that what is written is written “on its heads.” In the least, it is a clarifying reading. NA²⁷ puts the plural in brackets, indicating doubts as to its authenticity.

sn Whether this means a single name on all seven heads or seven names, one on each head, is not clear.

⁵ tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the following description of the beast.

⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁷ tn Grk “gave it”; the referent (the beast) has been specified in the translation for clarity.

⁸ tn For the translation “authority to rule” for ἐξουσία (exousia) see L&N 37.35.

⁹ 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.

¹⁰ 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.

¹¹ 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.

¹² 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).”

¹³ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

¹⁴ tn On the use of the masculine pronoun to refer to the beast, see the note on the word “It” in 13:1.

¹⁵ 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.

¹⁶ tn For the translation “proud words” (Grk “great things” or “important things”) see BDAG 624 s.v. μέγας 4.b.

¹⁷ tn Grk “to it was granted.”

¹⁸ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

¹⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the permission granted to the beast.

²⁰ tn Grk “he” (or “it”); the referent (the beast) has been specified in the translation for clarity.

²¹ 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).

²² 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.

²³ tc Many mss omit the phrase “it was given to make war with the saints and to overcome them” (Ì⁴⁷ A C 2053 Ï^A sa). It is, however, found in Ì^115vid א 051 1006 (1611) 1841 (1854) 2329 2344 2351 (Ï^K) lat sy^ph,(h) bo. Although the ms evidence is somewhat in favor of the shorter reading, the support of ̹¹⁵ (a recently-discovered ms) for the longer reading balances things out. Normally, the shorter reading should be given preference. However, in an instance in which homoioteleuton could play a role, caution must be exercised. In this passage, accidental omission is quite likely. That this could have happened seems apparent from the two occurrences of the identical phrase “and it was given to him” (καὶ ἐδόθη αὐτῷ, kai edoqh autw) in v. 7. The scribe’s eye skipped over the first καὶ ἐδόθη αὐτῷ and went to the second, hence creating an accidental omission of eleven words.

²⁴ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

²⁵ 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.

²⁶ tn Grk “it”; the referent (the beast) has been specified in the translation for clarity.

²⁷ 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.

²⁸ tn Or “slaughtered”; traditionally, “slain.”

²⁹ tc Many mss (C 051* 2351 Ï^A pc) read “if anyone will kill with the sword, it is necessary for him to be killed with the sword” (εἴ τις ἐν μαχαίρῃ ἀποκτενεῖ, δεῖ αὐτὸν ἐν μαχαίρῃ ἀποκτανθῆναι). Other mss (א 1006 1611* 1854 al) are similar except that they read a present tense “kills” (ἀποκτείνει, apokteinei) in this sentence. Both of these variants may be regarded as essentially saying the same thing. On the other hand, codex A reads “if anyone is to be killed by the sword, he is to be killed by the sword” (εἴ τις ἐν μαχαίρῃ ἀποκτανθῆναι αὐτὸν ἐν μαχαίρῃ ἀποκτανθῆναι). Thus the first two variants convey the idea of retribution, while the last variant, supported by codex A, does not. (There are actually a dozen variants here, evidence that scribes found the original text quite difficult. Only the most important variants are discussed in this note.) The first two variants seem to be in line with Jesus’ comments in Matt 26:52: “everyone who takes up the sword will die by the sword.” The last variant, however, seems to be taking up an idea found in Jer 15:2: “Those destined for death, to death; those for the sword, to the sword; those for starvation, to starvation; those for captivity, to captivity.” Though G. B. Caird, Revelation (HNTC), 169-70, gives four arguments in favor of the first reading (i.e., “whoever kills with the sword must with the sword be killed”), the arguments he puts forward can be read equally as well to support the latter alternative. In the end, the reading in codex A seems to be original. The fact that this sentence seems to be in parallel with 10a (which simply focuses on God’s will and suffering passively and is therefore akin to the reading in codex A), and that it most likely gave rise to the others as the most difficult reading, argues for its authenticity.

³⁰ 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.”

³¹ tn Or “perseverance.”

³² tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

³³ sn This second beast is identified in Rev 16:13 as “the false prophet.”

³⁴ 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.

³⁵ 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.

³⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

³⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

³⁸ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

³⁹ 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.”

⁴⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁴¹ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both men and women.

⁴² 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).

⁴³ tn Grk “it”; the referent (the second beast) has been specified in the translation for clarity.

⁴⁴ tn Grk “it was given [permitted] to it [the second beast].”

⁴⁵ tn Grk “breath,” but in context the point is that the image of the first beast is made to come to life and speak.

⁴⁶ tn Grk “of the beast”; the word “first” has been supplied to specify the referent.

⁴⁷ tn Or “forced”; Grk “makes” (ποιεῖ, poiei).

⁴⁸ tn See the note on the word “servants” in 1:1.

⁴⁹ 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.

⁵⁰ 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.

⁵¹ tn Grk “except the one who had.”

⁵² tn Grk “his name or the number of his name.”

⁵³ tn Grk “Here is wisdom.”

⁵⁴ 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.

⁵⁵ tc A few mss (̹¹⁵ C, along with a few mss known to Irenaeus {and two minuscule mss, 5 and 11, no longer extant}), read 616 here, and several other witnesses have other variations. Irenaeus’ mention of mss that have 616 is balanced by his rejection of such witnesses in this case. As intriguing as the reading 616 is (since the conversion of Nero Caesar’s name in Latin by way of gematria would come out to 616), it must remain suspect because such a reading seems motivated in that it conforms more neatly to Nero’s gematria.

⁵⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

⁵⁷ tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).

⁵⁸ 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.

⁵⁹ tn Here καί (kai) has been translated as “now” to indicate the introduction of a new topic.

⁶⁰ 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.

⁶¹ tn The aorist passive verb is rendered as a reflexive (“defiled themselves”) by BDAG 657 s.v. μολύνω 2.

⁶² tn Grk “in their mouth was not found a lie.”

⁶³ tc Several mss (Ì⁴⁷ א 1 1006 1611 2351 Ï^K pc) have the conjunction “for” (γάρ, gar) here so that the phrase reads: “for they are blameless.” Other important mss (A C P 1854 2053 al lat) lack the word. The shorter reading is to be preferred since the scribes were more likely to make the connection explicit through the addition of “for” than they would have been to omit the conjunction. As it is, the passage without the conjunction makes good sense and evokes a very somber tone.

⁶⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

⁶⁵ tc Most mss (Ì47 א* Ï sa) lack ἄλλον (allon, “another”) here, but the support for it is stronger (Ì^115vid א² A C P 051 1006 1611 1841 2053 2329 al latt sy bo). The problem that its inclusion represents is that there is no reference to any other angel in the immediate context (the last mention was in 11:15). In this instance, the longer reading is harder. The word was probably intentionally omitted in order to resolve the tension; less likely, it might have been accidentally omitted since its spelling is similar to “angel” (ἄγγελος, angelos).

⁶⁶ 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.’”

⁶⁷ tn Grk “having.”

⁶⁸ tn Or “an eternal gospel to announce as good news.”

⁶⁹ tn Grk “to those seated on the earth.”

⁷⁰ 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.

⁷¹ 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.

⁷² tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁷³ tc There are several different variants comprising a textual problem involving “second” (δεύτερος, deuteros). First, several mss (A 1 2329 Ï^K) read “another, a second angel” (ἄλλος δεύτερος ἄγγελος, allo" deutero" angelo"). Second, other mss (Ì⁴⁷ א* 1006 1841 1854 pc) read just “another, a second” (ἄλλος δεύτερος). Third, the reading “another angel” (ἄλλος ἄγγελος) is supported by a few Greek mss and some versional evidence (69 pc ar vg). Fourth, several mss (א² [C reads δεύτερον instead of δεύτερος] 051 1611 2053 2344 Ï^A) support the reading “another, a second angel” (ἄλλος ἄγγελος δεύτερος). The reading that most likely gave rise to the others is the fourth. The first reading attempts to smooth out the grammar by placing the adjective in front of the noun. The second reading may have dropped out the “angel” on the basis of its similarity to “another” (ἄλλος). The third reading either intentionally or accidentally left out the word “second.” In any event, this is weakly attested and should not be given much consideration. (If, however, this reading had had good support, with “second” floating, and with “third” in the text in 14:9, one could possibly see δεύτερος as a motivated reading. But without sufficient support for the third reading, the one thing that is most certain is that δεύτερος was part of the original text here.) It is difficult to account for the rise of the other readings if “second” is not original. And the undisputed use of “third” (τρίτος, tritos) in 14:9 may be another indicator that the adjective “second” was in the original text. Finally, the fourth reading is the more difficult and therefore, in this case, to be accepted as the progenitor of the others.

⁷⁴ tn Grk “And another angel, a second.”

⁷⁵ 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.

⁷⁶ tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.

⁷⁷ sn The fall of Babylon the great city is described in detail in Rev 18:2-24.

⁷⁸ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

⁷⁹ 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).

⁸⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁸¹ tn Grk “And another angel, a third.”

⁸² tn Grk “followed them.”

⁸³ tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.

⁸⁴ tn Grk “he himself.”

⁸⁵ 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.

⁸⁶ tn Traditionally, “brimstone.”

⁸⁷ tn The Greek pronoun is plural here even though the verbs in the previous verse are singular.

⁸⁸ 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.

⁸⁹ 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).

⁹⁰ tn Grk “and.”

⁹¹ tn Grk “Here is.”

⁹² tn Or “the perseverance.”

⁹³ tn Grk “who keep.”

⁹⁴ tn The words “hold to” are implied as a repetition of the participle translated “keep” (οἱ τηροῦντες, Joi throunte").

⁹⁵ 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.”

⁹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

⁹⁷ tn Or “from their trouble” (L&N 22.7).

⁹⁸ tn Grk “their deeds will follow with them.”

⁹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

¹⁰⁰ tn Grk “and behold, a white cloud.”

¹⁰¹ 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).

¹⁰² tn Grk “like a son of man, having.” In the Greek text this is a continuation of the previous sentence.

¹⁰³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

¹⁰⁴ tn Grk “Send out.”

¹⁰⁵ tn The aorist θέρισον (qerison) has been translated ingressively.

¹⁰⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.

¹⁰⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

¹⁰⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁰⁹ tn Grk “who had authority over.” This appears to be the angel who tended the fire on the altar.

¹¹⁰ tn Grk “to the one having the sharp sickle”; the referent (the angel in v. 17) has been specified in the translation for clarity.

¹¹¹ tn Grk “Send.”

¹¹² 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.”

¹¹³ 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.”

¹¹⁴ tn The genitive τῆς γῆς (ths ghs), taken symbolically, could be considered a genitive of apposition.

¹¹⁵ 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.”

¹¹⁶ tn On the use of ἥκμασαν (hkmasan) BDAG 36 s.v. ἀκμάζω states, “to bloom…of grapes…Rv 14:18.”

¹¹⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.

¹¹⁸ 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”).

¹¹⁹ 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).

¹²⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

¹²¹ sn The winepress was stomped. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process).

¹²² 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.’”

¹²³ 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.

¹²⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

¹²⁵ tn Grk “seven plagues – the last ones.”

¹²⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

¹²⁷ sn See Rev 4:6 where the sea of glass was mentioned previously.

¹²⁸ tn Or “had been victorious over”; traditionally, “had overcome.”

¹²⁹ tn Grk “of his name, standing.” A new sentence was started here in the translation by supplying the words “They were.”

¹³⁰ 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.”

¹³¹ tn Grk “harps of God.” The phrase τοῦ θεοῦ (tou qeou) has been translated as a genitive of agency.

¹³² tn Here καί (kai) has not been translated.

¹³³ tn See the note on the word “servants” in 1:1.

¹³⁴ tn Grk “saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

¹³⁵ 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.”

¹³⁶ tn Or “righteous,” although the context favors justice as the theme.

¹³⁷ tc Certain mss (Ì⁴⁷ א*^,2 C 1006 1611 1841 pc) read “ages” (αἰώνων, aiwnwn) instead of “nations” (ἐθνῶν, eqnwn), which itself is supported by several mss (א¹ A 051 Ï). The ms evidence seems to be fairly balanced, though αἰώνων has somewhat better support. The replacement of “ages” with “nations” is possibly a scribal attempt to harmonize this verse with the use of “nations” in the following verse. On the other hand, the idea of “nations” fits well with v. 4 and it may be that “ages” is a scribal attempt to assimilate this text to 1 Tim 1:17: “the king of the ages” (βασιλεὺς τῶν αἰώνων, basileu" twn aiwnwn). The decision is a difficult one since both scenarios deal well with the evidence, though the verbal parallel with 1 Tim 1:17 is exact while the parallel with v. 4 is not. The term “king” occurs 17 other times (most occurrences refer to earthly kings) in Revelation and it is not used with either “ages” or “nations” apart from this verse. Probably the reading “nations” should be considered original due to the influence of 1 Tim 1:17.

¹³⁸ 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.

¹³⁹ 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).

¹⁴⁰ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

¹⁴¹ 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.”

¹⁴² tn Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁴³ 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.”

¹⁴⁴ 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.

¹⁴⁵ 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).

¹⁴⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

¹⁴⁷ tn Or “anger.”

¹⁴⁸ 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.

¹⁴⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

¹⁵⁰ tn Or “anger.” Here τοῦ θυμοῦ (tou qumou) has been translated as a genitive of content.

¹⁵¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the directions given by the voice from the temple.

¹⁵² tn Grk “the first”; the referent (the first angel) has been specified in the translation for clarity.

¹⁵³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

¹⁵⁴ tn Or “ulcerated sores”; the term in the Greek text is singular but is probably best understood as a collective singular.

¹⁵⁵ tn Grk ‘the men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

¹⁵⁶ tn Here καί (kai) has been translated as “next” to indicate the implied sequence of events within the vision.

¹⁵⁷ tn Grk “the second”; the referent (the second angel) has been specified in the translation for clarity.

¹⁵⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

¹⁵⁹ tn Grk “the third”; the referent (the third angel) has been specified in the translation for clarity.

¹⁶⁰ tn Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the remarks that follow.

¹⁶¹ tn Or “righteous,” although the context favors justice as the theme.

¹⁶² tn Or “because you have judged these things.” The pronoun ταῦτα (tauta) is neuter gender.

¹⁶³ 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.

¹⁶⁴ tn Grk “They are worthy”; i.e., of this kind of punishment. By extension, “they got what they deserve.”

¹⁶⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

¹⁶⁶ tn Grk “the altar saying.”

¹⁶⁷ 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.”

¹⁶⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

¹⁶⁹ tn Grk “the fourth”; the referent (the fourth angel) has been specified in the translation for clarity.

¹⁷⁰ tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

¹⁷¹ tn Here καί (kai) has been translated as “thus” to indicate the implied result of the bowl poured on the sun.

¹⁷² tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

¹⁷³ 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.”

¹⁷⁴ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

¹⁷⁵ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

¹⁷⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

¹⁷⁷ tn Grk “the fifth”; the referent (the fifth angel) has been specified in the translation for clarity.

¹⁷⁸ tn Here καί (kai) has been translated as “so that” to indicate the implied result of the fifth bowl being poured out.

¹⁷⁹ tn Grk “his kingdom became dark.”

¹⁸⁰ tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

¹⁸¹ tn On this term BDAG 620 s.v. μασάομαι states, “bite w. acc. τὰς γλώσσας bite their tongues Rv 16:10.”

¹⁸² tn The preposition ἐκ (ek) has been translated here and twice in the following verse with a causal sense.

¹⁸³ 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.”

¹⁸⁴ tn Or “ulcerated sores” (see 16:2).

¹⁸⁵ tn Grk “and they did not repent.” Here καί (kai) has been translated as “but nevertheless” to express the contrast here.

¹⁸⁶ tn Grk “they did not repent” The addition of “still refused” reflects the hardness of people’s hearts in the context.

¹⁸⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

¹⁸⁸ tn Grk “the sixth”; the referent (the sixth angel) has been specified in the translation for clarity.

¹⁸⁹ tn Grk “and its water was dried up.” Here the passive construction has been translated as an active one.

¹⁹⁰ tn Grk “in order that the way might be prepared.” Here the passive construction has been translated as an active one.

¹⁹¹ 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.”

¹⁹² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

¹⁹³ sn According to the next verse, these three unclean spirits are spirits of demons.

¹⁹⁴ 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.”

¹⁹⁵ 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.”

¹⁹⁶ 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).”

¹⁹⁷ 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.

¹⁹⁸ 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.

¹⁹⁹ 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.

²⁰⁰ tn Grk “they”; the referent (the demonic spirits, v. 14) has been specified in the translation for clarity.

²⁰¹ tn Grk “gathered them”; the referent (the kings and [implied] their armies, v. 14) has been specified in the translation for clarity.

²⁰² tc There are many variations in the spelling of this name among the Greek mss, although ῾Αρμαγεδών (&armagedwn) has the best support. The usual English spelling is Armageddon, used in the translation.

tn Or “Harmagedon” (a literal transliteration of the Greek), or “Har-Magedon” (NASB), meaning “the Mount of Magedon” in Hebrew.

²⁰³ tn Here καί (kai) has been translated as “finally” to indicate the conclusion of the seven bowl judgments.

²⁰⁴ tn Grk “the seventh”; the referent (the seventh angel) has been specified in the translation for clarity.

²⁰⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

²⁰⁶ 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?…).”

²⁰⁷ tn The singular ἄνθρωπος (anqrwpo") is used generically here to refer to the human race.

²⁰⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

²⁰⁹ tn Or “of the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

²¹⁰ tn Grk “fell.”

²¹¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of Babylon’s misdeeds (see Rev 14:8).

²¹² 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”).

²¹³ 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.

²¹⁴ tn Grk “And every.” Here καί (kai) has not been translated because of differences between Greek and English style.

²¹⁵ tn Or “vanished.”

²¹⁶ sn Every island fled away and no mountains could be found. Major geographical and topographical changes will accompany the Day of the Lord.

²¹⁷ 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.

²¹⁸ 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.

²¹⁹ 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).

²²⁰ tn Grk “the men”; for stylistic reasons the pronoun “they” is used here.

²²¹ tn Grk “the plague of it.”

²²² tn Grk “since the plague of it was exceedingly great.”

²²³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

²²⁴ 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.”

²²⁵ 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.”

²²⁶ 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.

²²⁷ 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.

²²⁸ 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).

²²⁹ tn Or “desert.”

²³⁰ tn The word “there” is not in the Greek text, but is supplied for stylistic reasons.

²³¹ tn Here καί (kai) has been translated as “now” to indicate the detailed description of the woman, which is somewhat parenthetical in nature.

²³² tn The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors.

²³³ tn Grk “gilded with gold” (an instance of semantic reinforcement, see L&N 49.29).

²³⁴ 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.

²³⁵ tc Several mss (including 1611 1854 2053 Ï^K pc) read “sexual immorality on/of the earth” (πορνείας τῆς γῆς, porneia" th" gh") instead of “her sexual immorality.” Other mss (א sy^h** [co]) read “her sexual immorality and the earth’s” (πορνείας αὐτῆς καὶ τῆς γῆς, porneia" aujth" kai th" gh"). The translation is a rendering of πορνείας αὐτῆς, found in {A 1006 2344 al}. It seems that the first reading “sexuality immorality on/of the earth” was a scribal mistake in which letters may have been confused (auths would have been read as thsghs), or was perhaps influenced by the presence of “of the world” (τῆς γῆς) at the end of v. 5. The original wording seems to be “her sexual immorality”; codex א has conflated the two readings.

²³⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

²³⁷ 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”).

²³⁸ 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.

²³⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

²⁴⁰ tn Grk “I marveled a great marvel” (an idiom for great astonishment).

²⁴¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

²⁴² 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.

²⁴³ 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.”

²⁴⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

²⁴⁵ 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).

²⁴⁶ tn Grk “Here is the mind that has wisdom.”

²⁴⁷ 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.

²⁴⁸ tn That is, one currently reigns.

²⁴⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

²⁵⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

²⁵¹ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

²⁵² tn The word “kings” is not in the Greek text, but has been supplied to clarify the referent.

²⁵³ tn See BDAG 636 s.v. μετά A.2.a.α.

²⁵⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

²⁵⁵ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

²⁵⁶ 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.

²⁵⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

²⁵⁸ 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.

²⁵⁹ tn The final clause could also be turned into an adverbial clause of means: “They will consume her flesh by burning her with fire.”

²⁶⁰ tn Grk “hearts.”

²⁶¹ tn Or “his intent.”

²⁶² tn The infinitive ποιῆσαι (poihsai) was translated here as giving the logical means by which God’s purpose was carried out.

²⁶³ tn On this term BDAG 203 s.v. γνώμη 4 states, “declaration, decision, resolution…of God Rv 17:17.”

²⁶⁴ tn For this translation see BDAG 168 s.v. βασιλεία 1.a, “kingship, royal power, royal rule.”

²⁶⁵ tn Or “completed.”

²⁶⁶ tn Grk “And.” Because this remark is somewhat resumptive in nature, “as for” is used in the translation.

²⁶⁷ tn Grk “glory”; but often in the sense of splendor, brightness, or radiance (see L&N 14.49).

²⁶⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style

²⁶⁹ 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.

²⁷⁰ 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.”

²⁷¹ 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 mss omitting one or the other phrase. The third phrase (“a haunt for every unclean animal” [καὶ φυλακὴ παντὸς θηρίου ἀκαθάρτου, kai fulakh panto" qhriou akaqartou]), however, is more problematic since it is missing in several important mss (א C 051 Ï). The passage as a whole, including the third phrase, seems to be an allusion to Isa 13:21 and 34:11. It seems reasonable, in such a case, to assume that since there is good ms evidence to support the third phrase (A 1611 2329 al), it probably dropped out of certain mss because of its similarity to the two preceding clauses. It is the presence of all three phrases in the original that most likely gave rise to the divergent ms evidence extant today.

²⁷² tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

²⁷³ tc ‡ Several mss (א A C 1006* 1611 1841 2030 Ï^K), including the best witnesses, read “have fallen” (πεπτώκασιν or πέπτωκαν [peptwkasin or peptwkan]). The singular πέπτωκεν (peptwken), which is better grammatically with the neuter plural subject πάντα τὰ ἔθνη (panta ta eqnh, “all the nations”), is read by 1854 2062 pc; 2042 pc read πεπότικεν (pepotiken). A few mss (1006^c 2329 pc latt sy^h) read “have drunk” (πέπωκαν/πεπώκασιν, pepwkan/pepwkasin); the singular πέπωκεν (pepwken) is read by P 051 1 2053* al. The more difficult reading and that which has the best ms support is “have fallen.” That it is not too difficult is evidenced by the fact that the great majority of Byzantine minuscules, which have a tendency to smooth out problems, left it stand as is. Nonetheless, it is somewhat difficult (TCGNT 683 says that this reading is “scarcely suitable in the context”), and for that reason certain mss seem to have changed it to “have drunk” to agree with the idea of “wine” (οἴνου, oinou). One can understand how this could happen: A scribe coming to the text and seeing the term “wine” expects a verb of drinking. When he sees “have fallen” and knows that in Greek the verbs “have fallen” and “have drunk” are spelled similarly, he concludes that there has been a slip of the pen in the ms he is using, which he then seeks to correct back to the “have drunk” reading. This appears to be more reasonable than to conclude that three early uncials (i.e., א A C) as well as a great number of other witnesses all felt the need to change “have drunk” (πέπωκαν) to “have fallen” (πέπτωκαν), even if “fallen” occurs in the immediate context (“fallen, fallen, [ἔπεσεν ἔπεσεν, epesen epesen] Babylon the great” in the preceding verse). The preferred reading, on both external and internal grounds, is “have fallen,” and thus the Seer intends to focus on the effects of wine, namely, a drunken stupor.

²⁷⁴ tn See the notes on the words “passion” in Rev 14:8 and “wrath” in 16:19.

²⁷⁵ 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.

²⁷⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

²⁷⁷ 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.”

²⁷⁸ tn Or “up to the sky” (the same Greek word means both “heaven” and “sky”).

²⁷⁹ tn That is, remembered her sins to execute judgment on them.

²⁸⁰ tn Or “her sins.”

²⁸¹ 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.

²⁸² tn On this term BDAG 252 s.v. διπλόω states, “to double τὰ διπλᾶ pay back double Rv 18:6.”

²⁸³ tn “As much as” is the translation of ὅσα (Josa).

²⁸⁴ tn On the term ἐστρηνίασεν (estrhniasen) BDAG 949 s.v. στρηνιάω states, “live in luxury, live sensually Rv 18:7. W. πορνεύειν vs. 9.”

²⁸⁵ tn Grk “said in her heart,” an idiom for saying something to oneself.

²⁸⁶ tn Grk “For this reason, her plagues will come.”

²⁸⁷ 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).

²⁸⁸ tn This is the same Greek word (πένθος, penqo") translated “grief” in vv. 7-8.

²⁸⁹ tn Here “burned down” was used to translate κατακαυθήσεται (katakauqhsetai) because a city is in view.

²⁹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

²⁹¹ tn On the term ἐστρηνίασεν (estrhniasen) BDAG 949 s.v. στρηνιάω states, “live in luxury, live sensually Rv 18:7. W. πορνεύειν vs. 9.”

²⁹² tn Grk “from the burning of her.” For the translation “the smoke from the fire that burns her up,” see L&N 14.63.

²⁹³ 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.”

²⁹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

²⁹⁵ 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.”

²⁹⁶ 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

²⁹⁷ 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.”

²⁹⁸ tn On the translation of κόκκινον (kokkinon) as “scarlet cloth” see L&N 6.170.

²⁹⁹ 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.”

³⁰⁰ 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.”

³⁰¹ tn Or “myrrh,” a strong aromatic ointment often used to prepare a body for burial (L&N 6.205).

³⁰² tn The Greek term λίβανος (libano") refers to the aromatic resin of a certain type of tree (L&N 6.212).

³⁰³ 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.”

³⁰⁴ 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.”

³⁰⁵ 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).

³⁰⁶ 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.’”

³⁰⁷ tn Grk “you desired in your soul.”

³⁰⁸ tn On λιπαρός (liparo") BDAG 597 s.v. states, “luxury Rv 18:14.”

³⁰⁹ 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.”

³¹⁰ 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.

³¹¹ tn Grk “the merchants [sellers] of these things.”

³¹² 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.

³¹³ tn The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors.

³¹⁴ tn Grk “gilded with gold” (an instance of semantic reinforcement, see L&N 49.29).

³¹⁵ 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.”

³¹⁶ 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.”

³¹⁷ 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).”

³¹⁸ tn Grk “and as many as.”

³¹⁹ tn Here the imperfect ἔκραζον (ekrazon) has been translated ingressively.

³²⁰ 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.

³²¹ tn Grk “with weeping and mourning, saying.” Here the participle λέγοντες (legontes) has not been translated because it is redundant in contemporary English.

³²² 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.”

³²³ 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.”

³²⁴ 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.

³²⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

³²⁶ 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.

³²⁷ 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.

³²⁸ tn The shift to a second person pronoun here corresponds to the Greek text.

³²⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

³³⁰ 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.”

³³¹ 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.

³³² tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

³³³ 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.”

³³⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

³³⁵ tn The shift in pronouns from second to third person corresponds to the Greek text.

³³⁶ tn Grk “and of all.” The phrase “along with the blood” has been repeated from the previous clause for stylistic reasons.