¹ tn Here καί (kai) has not been translated due to differences between Greek and English style.

² tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

³ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.

⁴ sn On the sharp double-edged sword see 1:16.

⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁶ tn The expression τῶν θυμιαμάτων (twn qumiamatwn) is taken as a “genitive of producer,” i.e., the noun in the genitive produces the head noun.

⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁹ sn Both the Hebrew Abaddon and the Greek Apollyon mean “Destroyer.”

¹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

¹¹ tc ‡ Several key mss (Ì⁴⁷ א¹ A 0207 1611 2053 2344 pc lat sy^h co) lack the word τεσσάρων (tessarwn, “four”) before κεράτων (keratwn, “horns”). The word seems to have been added by scribes because a “horned” altar (described in the OT [Exod 30:2, 10]) could have only four “horns” or projections at the corners. NA²⁷ includes the word in brackets, indicating doubts as to its authenticity.

¹² tn Grk “having.”

¹³ tn On λῦσον (luson) BDAG 606-7 s.v. λύω 2 states, “set free, loose, untie – a. lit. a pers., animal, or thing that is bound or tied…Angels that are bound Rv 9:14f.”

¹⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁵ 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.

¹⁶ tn Grk “And another angel, a second.”

¹⁷ 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.

¹⁸ tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.

¹⁹ sn The fall of Babylon the great city is described in detail in Rev 18:2-24.

²⁰ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

²¹ 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).

²² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

²³ tn Grk “the third”; the referent (the third angel) has been specified in the translation for clarity.

²⁴ tn Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the remarks that follow.

²⁵ tn Or “righteous,” although the context favors justice as the theme.

²⁶ tn Or “because you have judged these things.” The pronoun ταῦτα (tauta) is neuter gender.

²⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

²⁸ tn Grk “the sixth”; the referent (the sixth angel) has been specified in the translation for clarity.

²⁹ tn Grk “and its water was dried up.” Here the passive construction has been translated as an active one.

³⁰ tn Grk “in order that the way might be prepared.” Here the passive construction has been translated as an active one.

³¹ 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.”

³² tn Here καί (kai) has been translated as “finally” to indicate the conclusion of the seven bowl judgments.

³³ tn Grk “the seventh”; the referent (the seventh angel) has been specified in the translation for clarity.

³⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

³⁵ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

³⁶ 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.

³⁷ tn Grk “glory”; but often in the sense of splendor, brightness, or radiance (see L&N 14.49).

³⁸ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

³⁹ tn The word “holding” is implied. The two clauses “having the key of the abyss” and “a huge chain in his hand” can be construed in two ways: (1) both are controlled by the participle ἔχοντα (econta) and both are modified by the phrase “in his hand” – “having in his hand the key to the abyss and a huge chain.” (2) The participle ἔχοντα refers only to the key, and the phrase “in his hand” refers only to the chain – “having the key of the abyss and holding a huge chain in his hand.” Because of the stylistic tendency in Rev to use the verb ἔχω (ecw) to mean “hold (something)” and the phrase “in his hand” forming a “bracket” along with the verb ἔχω around both the phrases in question, the first option is preferred.

⁴⁰ tn Grk “the one”; the referent (the angel of v. 9) has been specified in the translation for clarity.

⁴¹ tn Here the measurement was kept in cubits in the translation because of the possible symbolic significance of the number 144 (12 times 12). This is about 216 ft (65 m).

⁴² tn Here L&N 81.1 translate the phrase μέτρον ἀνθρώπου, ὅ ἐστιν ἀγγέλου (metron anqrwpou, {o estin angelou) “‘the unit of measurement used by a person, that is, by an angel’ Re 21:17.” It is more likely that μέτρον is an accusative of respect or reference.

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) has been specified in the translation for clarity.

⁴⁵ tn Grk “proceeding.” Water is more naturally thought to pour out or flow out in English idiom.

⁴⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁴⁷ tn Grk “who had authority over.” This appears to be the angel who tended the fire on the altar.

⁴⁸ tn Grk “to the one having the sharp sickle”; the referent (the angel in v. 17) has been specified in the translation for clarity.

⁴⁹ tn Grk “Send.”

⁵⁰ 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.”

⁵¹ 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.”

⁵² tn The genitive τῆς γῆς (ths ghs), taken symbolically, could be considered a genitive of apposition.

⁵³ 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.”

⁵⁴ tn On the use of ἥκμασαν (hkmasan) BDAG 36 s.v. ἀκμάζω states, “to bloom…of grapes…Rv 14:18.”