¹ tn Grk “her children,” but in this context a reference to this woman’s followers or disciples is more likely meant.

² tn Grk “I will kill with 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).

³ tn Grk “I will give.” The sense of δίδωμι (didwmi) in this context is more “repay” than “give.”

⁴ sn This pronoun and the following one are plural in the Greek text.

⁵ tn Grk “each one of you according to your works.”

⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

⁷ tn Grk “written on the inside and the outside” (an idiom for having writing on both sides).

⁸ tn L&N 6.55 states, “From the immediate context of Re 5:1 it is not possible to determine whether the scroll in question had seven seals on the outside or whether the scroll was sealed at seven different points. However, since according to chapter six of Revelation the seals were broken one after another, it would appear as though the scroll had been sealed at seven different places as it had been rolled up.”

⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

¹⁰ tn Grk “says” (a historical present).

¹¹ tn The present imperative with μή (mh) is used here to command cessation of an action in progress (ExSyn 724 lists this verse as an example).

¹² tn Or “has been victorious”; traditionally, “has overcome.”

¹³ tn The infinitive has been translated as an infinitive of result here.

¹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

¹⁵ tn Grk “elders, and the number of them was.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

¹⁶ tn Or “myriads of myriads.” Although μυριάς (murias) literally means “10,000,” the point of the combination here may simply be to indicate an incalculably huge number. See L&N 60.9.

¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

¹⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the third creature.

¹⁹ tc The reading “and I looked” (καὶ εἶδον, kai eidon) or some slight variation (e.g., ἶδον, idon) has excellent ms support ({א A C P 1611}) and its omission seems to have come through the mss that have already placed “and look” (καὶ ἴδε or καὶ βλέπε [kai ide or kai blepe]) after the verb “come” (ἔρχου, ercou) in 6:1. Thus, for these copyists it was redundant to add “and I looked” again.

²⁰ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

²¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

²² tn Grk “the one sitting on it.”

²³ sn A balance scale would have been a rod held by a rope in the middle with pans attached to both ends for measuring.

²⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

²⁵ tn Or “powerful”; Grk “a great.”

²⁶ tn Or “like hairy sackcloth” (L&N 8.13).

²⁷ tn Grk “like blood,” understanding αἷμα (aima) as a blood-red color rather than actual blood (L&N 8.64).

²⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

²⁹ tn Here καί (kai) has not been translated; nor is it translated before each of the following categories, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

³⁰ tn Grk “chiliarchs.” A chiliarch was normally a military officer commanding a thousand soldiers, but here probably used of higher-ranking commanders like generals (see L&N 55.15; cf. Rev 6:15).

³¹ tn See the note on the word “servants” in 1:1.

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

³³ 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.”

³⁴ tn Grk “having,” but v. 3 makes it clear that the angel’s purpose is to seal others with the seal he carries.

³⁵ tn Or “signet” (L&N 6.54).

³⁶ tn 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 because of differences between Greek and English style.

³⁷ tn The word “permission” is implied; Grk “to whom it was given to them to damage the earth.”

³⁸ tn Grk “saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

³⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

⁴⁰ 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?…).”

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

⁴² tn Or “from heaven” (the same Greek word means both “heaven” and “sky”).

⁴³ tn Grk “fell.”

⁴⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

⁴⁵ tn Or “from heaven” (the same Greek word means both “heaven” and “sky”).

⁴⁶ 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.”

⁴⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

⁴⁸ tn Or “clothed.”

⁴⁹ tn Or “like fiery pillars,” translating πυρός (puros) as an attributive genitive.

⁵⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

⁵¹ tn The words “just then” are not in the Greek text, but are implied.

⁵² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

⁵³ tn The participle λαλοῦσαν (lalousan) has been translated as “began to speak.” The use of πάλιν (palin) indicates an ingressive idea.

⁵⁴ 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.”

⁵⁵ tn Grk “again, saying.” The participle λέγουσαν (legousan) is redundant in contemporary English and has not been translated.

⁵⁶ tn The perfect passive participle ἠνεῳγμένον (hnewgmenon) is in second attributive position and has been translated as an attributive adjective.

⁵⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

⁵⁸ tn Grk “a reed” (but these were used for measuring). Cf. Ezek 40:3ff.

⁵⁹ tn Grk “saying.”

⁶⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

⁶¹ tn Though the nearest antecedent to the subject of ἤκουσαν (hkousan) is the people (“those who were watching them”), it could also be (based on what immediately follows) that the two prophets are the ones who heard the voice.

⁶² tn Grk “they”; the referent (the two prophets) has been specified in the translation for clarity.

⁶³ tn The conjunction καί (kai) seems to be introducing a temporal clause contemporaneous in time with the preceding clause.

⁶⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁶⁵ tn Grk “seven thousand names of men.”

⁶⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

⁶⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

⁶⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence on events within the vision.

⁶⁹ 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?…).”

⁷⁰ tn Although BDAG 1075 s.v. χάλαζα gives the meaning “hail” here, it is not clear whether the adjective μεγάλη (megalh) refers to the intensity of the storm or the size of the individual hailstones, or both.

⁷¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

⁷² sn Sun…moon…stars. This imagery is frequently identified with the nation Israel because of Joseph’s dream in Gen 37.

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

⁷⁴ 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.

⁷⁵ 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.

⁷⁶ 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.

⁷⁷ 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.

⁷⁸ 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.”

⁷⁹ tn Or “perseverance.”

⁸⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

⁸¹ tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).

⁸² tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

⁸³ 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).

⁸⁴ 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.’”

⁸⁵ tn Grk “having.”

⁸⁶ tn Or “an eternal gospel to announce as good news.”

⁸⁷ tn Grk “to those seated on the earth.”

⁸⁸ 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.

⁸⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

⁹⁰ tn Grk “and behold, a white cloud.”

⁹¹ 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).

⁹² tn Grk “like a son of man, having.” In the Greek text this is a continuation of the previous sentence.

⁹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

⁹⁴ sn The winepress was stomped. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process).

⁹⁵ 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.’”

⁹⁶ 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.

⁹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

⁹⁸ tn Grk “seven plagues – the last ones.”

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

¹⁰⁰ tn Or “anger.” Here τοῦ θυμοῦ (tou qumou) has been translated as a genitive of content.

¹⁰¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the directions given by the voice from the temple.

¹⁰² tn Grk “the first”; the referent (the first angel) has been specified in the translation for clarity.

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

¹⁰⁴ tn Or “ulcerated sores”; the term in the Greek text is singular but is probably best understood as a collective singular.

¹⁰⁵ tn Grk ‘the men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

¹⁰⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

¹⁰⁷ tn Grk “the fifth”; the referent (the fifth angel) has been specified in the translation for clarity.

¹⁰⁸ tn Here καί (kai) has been translated as “so that” to indicate the implied result of the fifth bowl being poured out.

¹⁰⁹ tn Grk “his kingdom became dark.”

¹¹⁰ tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

¹¹¹ tn On this term BDAG 620 s.v. μασάομαι states, “bite w. acc. τὰς γλώσσας bite their tongues Rv 16:10.”

¹¹² tn The preposition ἐκ (ek) has been translated here and twice in the following verse with a causal sense.

¹¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

¹¹⁴ sn According to the next verse, these three unclean spirits are spirits of demons.

¹¹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

¹¹⁶ 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?…).”

¹¹⁷ tn The singular ἄνθρωπος (anqrwpo") is used generically here to refer to the human race.

¹¹⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

¹¹⁹ 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.”

¹²⁰ 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.”

¹²¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

¹²² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

¹²³ tn On the term ἐστρηνίασεν (estrhniasen) BDAG 949 s.v. στρηνιάω states, “live in luxury, live sensually Rv 18:7. W. πορνεύειν vs. 9.”

¹²⁴ tn Grk “from the burning of her.” For the translation “the smoke from the fire that burns her up,” see L&N 14.63.

¹²⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

¹²⁶ tn Grk “like the voice of a large crowd…saying.” Because of the complexity of the Greek sentence, a new sentence was started here in the translation by supplying the words “They were.”

¹²⁷ tc Several mss (א² P 1611 2053 2344 pc Ï^K lat ) read “the Lord our God” (κύριος ὁ θεός ἡμῶν, kurio" Jo qeo" Jhmwn). Other important mss (A 1006 1841 pc), however, omit the “our” (ἡμῶν). Further, certain mss (051 Ï^A) omit “Lord” (κύριος), while others (including א*) change the order of the statement to “God our Lord” (ὁ θεός ὁ κύριος ἡμῶν). The expression “the Lord God, the All-Powerful” occurs in 6 other places in Revelation (1:8; 4:8; 11:17; 15:3; 16:7; 21:22) and the pronoun “our” is never used. Scribes familiar with the expression in this book, and especially with the frequent κύριος ὁ θεὸς ὁ παντοκράτωρ (kurio" Jo qeo" Jo pantokratwr; “the Lord God, the All-Powerful”) in the OT Prophets (LXX; cf. Jer 39:19; Hos 12:6; Amos 3:13; 4:13; 5:8, 14, 15, 16, 27; 9:5, 6, 15; Nah 3:5; Zech 10:3), would naturally omit the pronoun. Its presence may have arisen due to liturgical motivations or to conform to the expression “our God” in 19:1, 5, but this seems much less likely than an aversion to using the pronoun here and only here in the Greek Bible in the fuller title κύριος ὁ θεὸς ὁ παντοκράτωρ.

¹²⁸ 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…κύριος ὁ θεὸς ἡμῶν ὁ π. Rv 19:6.”

¹²⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

¹³⁰ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

¹³¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

¹³² tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

¹³³ tn A new sentence was started in the translation at this point and καί (kai) was not translated because of differences between Greek and English style.

¹³⁴ tn Or “in righteousness,” but since the context here involves the punishment of the wicked and the vindication of the saints, “justice” was preferred.

¹³⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

¹³⁶ tn The precise significance of ἐν (en) here is difficult to determine.

¹³⁷ tn On μεσουρανήματι (mesouranhmati) here see L&N 1.10: “high in the sky, midpoint in the sky, directly overhead, straight above in the sky.” The birds mentioned here are carrion birds like vultures, circling high overhead, and now being summoned to feast on the corpses.

¹³⁸ tn This is the same Greek word (δεῖπνον, deipnon) used in 19:9.

¹³⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

¹⁴⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

¹⁴¹ tn Traditionally, “great,” but μέγας (megas) here refers to size rather than importance.

¹⁴² tn Or “and the sky.” The same Greek word means both “heaven” and “sky,” and context usually determines which is meant. In this apocalyptic scene, however, it is difficult to be sure what referent to assign the term.

¹⁴³ tn Or “vanished.”

sn The phrase the earth and the heaven fled from his presence can be understood (1) as visual imagery representing the fear of corruptible matter in the presence of God, but (2) it can also be understood more literally as the dissolution of the universe as we know it in preparation for the appearance of the new heaven and new earth (Rev 21:1).

¹⁴⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

¹⁴⁵ 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.

¹⁴⁶ tn Grk “faithful.”

¹⁴⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

¹⁴⁸ 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.” See also v. 15.

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

¹⁵⁰ tn Grk “he”; the referent (the angel mentioned in 21:9, 15; 22:1) has been specified in the translation for clarity.

¹⁵¹ tn Grk “faithful.”

¹⁵² tn See the note on the word “servants” in 1:1.