Revelation 8:1--17:18

¹ tn Here καί (kai) has been translated as “now” to indicate the resumption of the topic of the seals.

² tn Grk “he”; the referent (the Lamb) has been specified in the translation for clarity.

³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁵ tn Grk “having.”

⁶ sn A golden censer was a bowl in which incense was burned. The imagery suggests the OT role of the priest.

⁷ tn The verb “to station” was used to translate ἑστάθη (Jestaqh) because it connotes the idea of purposeful arrangement in English, which seems to be the idea in the Greek.

⁸ 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.

⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁰ 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.

¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

¹² 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?…).”

¹³ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

¹⁴ tn Grk “having.”

¹⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁶ tn Here καί (kai) has been translated as “so that” because what follows has the logical force of a result clause.

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 not been translated because of differences between Greek and English style.

¹⁹ tn Or “a third of the living creatures in the sea”; Grk “the third of the creatures which were in the sea, the ones having life.”

²⁰ tn On the term translated “completely destroyed,” L&N 20.40 states, “to cause the complete destruction of someone or something – ‘to destroy utterly.’ τὸ τρίτον τῶν πλοίων διεφθάρησαν ‘a third of the ships were completely destroyed’ Re 8:9.”

²¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

²² tn Or “from heaven” (the same Greek word means both “heaven” and “sky”).

²³ tn Grk “fell.”

²⁴ tn Here καί (kai) has been translated as “now” in keeping with the parenthetical nature of this remark.

²⁵ tn Grk “is called,” but this is somewhat redundant in contemporary English.

²⁶ sn Wormwood refers to a particularly bitter herb with medicinal value. According to L&N 3.21, “The English term wormwood is derived from the use of the plant as a medicine to kill intestinal worms.” This remark about the star’s name is parenthetical in nature.

²⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of the star falling on the waters.

²⁸ tn That is, terribly bitter (see the note on “Wormwood” earlier in this verse).

²⁹ tn Grk “and many of the men died from these waters because they were bitter.”

³⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

³¹ tn Grk “the day did not shine [with respect to] the third of it.”

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

³³ tn Grk “one eagle.”

³⁴ tc Ï^A reads “angel” (ἀγγέλου, angelou) instead of “eagle” (ἀετοῦ, aetou), a reading strongly supported by {א A 046 Ï^K and several versions}. On external grounds, ἀετοῦ is clearly the superior reading. ἀγγέλου could have arisen inadvertently due to similarities in spelling or sound between ἀετοῦ and ἀγγέλου. It may also have been intentional in order to bring this statement in line with 14:6 where an angel is mentioned as the one flying in midair. This seems a more likely reason, strengthened by the facts that the book only mentions eagles two other times (4:7; 12:14). Further, the immediate as well as broad context is replete with references to angels.

³⁵ tn Concerning the word μεσουράνημα (mesouranhma), 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.’ εἶδον, καὶ ἤκουσα ἑνὸς ἁετοῦ πετομένου ἐν μεσουρανήματι ‘I looked, and I heard an eagle that was flying overhead in the sky’ Re 8:13.”

³⁶ tn Grk “about to sound their trumpets,” but this is redundant in English.

³⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

³⁸ tn Or “from heaven” (the same Greek word means both “heaven” and “sky”).

³⁹ 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.”

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

⁴¹ tn Grk “the shaft,” but since this would be somewhat redundant in English, the pronoun “it” is used here.

⁴² tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁴³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

⁴⁴ tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”

⁴⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁴⁶ tn The dative indirect object (αὐταῖς, autais) was converted into the subject (“they”) as this more closely approximates English usage. The following ἵ῞να (Jina) is taken as substantival, introducing a direct object clause. In this case, because it is reported speech, the ἵνα is similar to the declarative ὅτι (Joti).

⁴⁷ tn Grk “men”; but ἄνθρωπος (anqrwpo") is used in a generic sense here of both men and women.

⁴⁸ tn The article τῶν (twn) has been translated as a possessive pronoun here (ExSyn 215).

⁴⁹ tn Grk “It was not permitted to them”; the referent (the locusts) has been specified in the translation for clarity.

⁵⁰ tn The word “permission” is not in the Greek text, but is implied.

⁵¹ tn The two ἵνα (Jina) clauses of 9:5 are understood to be functioning as epexegetical or complementary clauses related to ἐδόθη (edoqh).

⁵² tn On this term BDAG 168 s.v. βασανισμός states, “1. infliction of severe suffering or pain associated with torture or torment, tormenting, torture Rv 9:5b. – 2. the severe pain experienced through torture, torment vs. 5a; 14:11; 18:10, 15; (w. πένθος) vs. 7.”

⁵³ tn The pronoun “them” is not in the Greek text but is picked up from the previous clause.

⁵⁴ tn Grk “like the torture,” but this is redundant in contemporary English.

⁵⁵ tn Grk “a man”; but ἄνθρωπος (anqrwpo") is used here in an individualized sense without being limited to the male gender.

⁵⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁵⁷ tn Grk “men”; but ἄνθρωπος (anqrwpo") is used in a generic sense here of both men and women.

⁵⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

⁵⁹ tn The phrase “not be able to” was used in the translation to emphasize the strong negation (οὐ μή, ou mh) in the Greek text.

⁶⁰ tn Here καί (kai) has been translated as “now” to indicate the introduction of the description of the locusts, which is somewhat parenthetical in the narrative.

⁶¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁶² tn The translation attempts to bring out the double uncertainty in this clause in the Greek text, involving both the form (ὡς στέφανοι, Jw" stefanoi, “like crowns”) and the material (ὅμοιοι χρυσῷ, {omoioi crusw, “similar to gold”).

⁶³ tn Or “human faces.” The Greek term ἄνθρωπος (anqrwpos) is often used in a generic sense, referring to both men and women. However, because “women’s hair” in the next clause suggests a possible gender distinction here, “men’s” was retained.

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

⁶⁵ tn Or perhaps, “scales like iron breastplates” (RSV, NRSV) although the Greek term θώραξ (qwrax) would have to shift its meaning within the clause, and elsewhere in biblical usage (e.g., Eph 6:14; 1 Thess 5:8) it normally means “breastplate.” See also L&N 8.38.

⁶⁶ tn In the Greek text there is a shift to the present tense here; the previous verbs translated “had” are imperfects.

⁶⁷ tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”

⁶⁸ sn Both the Hebrew Abaddon and the Greek Apollyon mean “Destroyer.”

⁶⁹ tn Grk “behold.” Here ἰδού (idou) has been translated as “but” to indicate the contrast present in the context.

⁷⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

⁷¹ 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.

⁷² tn Grk “having.”

⁷³ 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.”

⁷⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

⁷⁵ tn The Greek article τήν (thn) has been translated with demonstrative force here.

⁷⁶ tn The Greek term καί (kai) has not been translated here and before the following term “month” since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

⁷⁷ tn Grk “so that they might kill,” but the English infinitive is an equivalent construction to indicate purpose here.

⁷⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁷⁹ tn Grk “twenty thousand of ten thousands.”

⁸⁰ tn Here καί (kai) has been translated as “now” to indicate the introduction of the description of the horses and riders, which is somewhat parenthetical in the narrative.

⁸¹ tn Grk “and those seated on them.”

⁸² tn Grk “the vision”; the Greek article has been translated as a possessive pronoun (ExSyn 215).

⁸³ tn L&N 79.31 states, “‘fiery red’ (probably with a tinge of yellow or orange).”

⁸⁴ tn On this term BDAG 1022 s.v. ὑακίνθινος states, “hyacinth-colored, i.e. dark blue (dark red?) w. πύρινος Rv 9:17.”

⁸⁵ tn On this term BDAG 446 s.v. θειώδης states, “sulphurous Rv 9:17.”

⁸⁶ sn The colors of the riders’ breastplates parallel the three plagues of fire, smoke, and sulfur in v. 18.

⁸⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁸⁸ tn Traditionally, “brimstone.”

⁸⁹ tn The phrase ἐκ τοῦ πυρὸς καὶ τοῦ καπνοῦ καὶ τοῦ θείου τοῦ ἐκπορευομένου ἐκ τῶν στομάτων αὐτῶν (“by the fire, the smoke, and the sulfur that came out of their mouths”) is taken as epexegetical (explanatory) to the phrase τῶν τριῶν πληγῶν τούτων (“these three plagues”).

⁹⁰ tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”

⁹¹ tn Grk “is.”

⁹² tn The word “made” is not in the Greek text but is implied.

⁹³ tn The Greek conjunction καί (kai) has not been translated here or before the following materials in this list, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

⁹⁴ tn Grk “and.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation, with “furthermore” used to indicate a continuation of the preceding.

⁹⁵ 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.”

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

⁹⁷ tn Or “clothed.”

⁹⁸ tn Or “like fiery pillars,” translating πυρός (puros) as an attributive genitive.

⁹⁹ tn Grk “and having.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “he.”

¹⁰⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

¹⁰¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

¹⁰² tn The words “just then” are not in the Greek text, but are implied.

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

¹⁰⁴ tn On this phrase see BDAG 1092 s.v. χρόνος.

¹⁰⁵ tn Grk “But in the days of the voice of the seventh angel.”

¹⁰⁶ tn The aorist ἐτελέσθη (etelesqh) has been translated as a proleptic (futuristic) aorist (ExSyn 564 cites this verse as an example).

¹⁰⁷ tn The time of the action described by the aorist εὐηγγέλισεν (euhngelisen) seems to be past with respect to the aorist passive ἐτελέσθη (etelesqh). This does not require that the prophets in view here be OT prophets. They may actually refer to the martyrs in the church (so G. B. Caird, Revelation [HNTC], 129).

¹⁰⁸ tn See the note on the word “servants” in 1:1.

¹⁰⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

¹¹⁰ tn The participle λαλοῦσαν (lalousan) has been translated as “began to speak.” The use of πάλιν (palin) indicates an ingressive idea.

¹¹¹ 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.”

¹¹² tn Grk “again, saying.” The participle λέγουσαν (legousan) is redundant in contemporary English and has not been translated.

¹¹³ tn The perfect passive participle ἠνεῳγμένον (hnewgmenon) is in second attributive position and has been translated as an attributive adjective.

¹¹⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of the instructions given by the voice.

¹¹⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

¹¹⁶ tn The words “the scroll” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

¹¹⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

¹¹⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of the instructions given by the angel.

¹¹⁹ tn Grk “it was.” The idea of taste is implied.

¹²⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

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

¹²² tn The referent of “they” is not clear in the Greek text.

¹²³ tn Grk “and nations,” but καί (kai) has not been translated here or before the next item since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

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

¹²⁵ tn Grk “a reed” (but these were used for measuring). Cf. Ezek 40:3ff.

¹²⁶ tn Grk “saying.”

¹²⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

¹²⁸ tn On the term αὐλήν (aulhn) BDAG 150 s.v. αὐλή 1 states, “(outer) court of the temple…Rv 11:2.”

¹²⁹ tn The precise meaning of the phrase ἔκβαλε ἔξωθεν (ekbale exwqen) is difficult to determine.

¹³⁰ tn Or “to the nations” (the same Greek word may be translated “Gentiles” or “nations”).

¹³¹ sn The holy city appears to be a reference to Jerusalem. See also Luke 21:24.

¹³² tn The word “authority” is not in the Greek text, but is implied. “Power” would be another alternative that could be supplied here.

¹³³ sn This description is parenthetical in nature.

¹³⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

¹³⁵ tn This is a collective singular in Greek.

¹³⁶ tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”

¹³⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

¹³⁸ tn Or “authority.”

¹³⁹ tn Grk “the days.”

¹⁴⁰ 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.

¹⁴¹ tn Or “authority.”

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

¹⁴³ tn Or “be victorious over”; traditionally, “overcome.”

¹⁴⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁴⁵ tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).

¹⁴⁶ tn Grk “spiritually.”

¹⁴⁷ tn The word “every” is not in the Greek text, but is implied by the following list.

¹⁴⁸ tn The Greek term καί (kai) has not been translated before this and the following items in the list, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

¹⁴⁹ tn Or “to be buried.”

¹⁵⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

¹⁵¹ tn Grk “fell upon.”

¹⁵² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

¹⁵³ 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.

¹⁵⁴ tn Grk “they”; the referent (the two prophets) has been specified in the translation for clarity.

¹⁵⁵ tn The conjunction καί (kai) seems to be introducing a temporal clause contemporaneous in time with the preceding clause.

¹⁵⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁵⁷ tn Grk “seven thousand names of men.”

¹⁵⁸ tn Grk “has passed.”

¹⁵⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

¹⁶⁰ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

¹⁶¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

¹⁶² tn Grk “they fell down on their faces.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”

¹⁶³ tn Grk “saying.”

¹⁶⁴ 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.”

¹⁶⁵ tn The aorist verb ἐβασίλευσας (ebasileusa") has been translated ingressively.

¹⁶⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁶⁷ tn Or “The Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

¹⁶⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

¹⁶⁹ tn See the note on the word “servants” in 1:1.

¹⁷⁰ tn Grk “who fear.”

¹⁷¹ tn The words “the time has come” do not occur except at the beginning of the verse; the phrase has been repeated for emphasis and contrast. The Greek has one finite verb (“has come”) with a compound subject (“your wrath,” “the time”), followed by three infinitive clauses (“to be judged,” “to give,” “to destroy”). The rhetorical power of the repetition of the finite verb in English thus emulates the rhetorical power of its lone instance in Greek.

¹⁷² tn Or “who deprave.” There is a possible wordplay here on two meanings for διαφθείρω (diafqeirw), with the first meaning “destroy” and the second meaning either “to ruin” or “to make morally corrupt.” See L&N 20.40.

¹⁷³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence on events within the vision.

¹⁷⁴ 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?…).”

¹⁷⁵ 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.

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

¹⁷⁷ sn Sun…moon…stars. This imagery is frequently identified with the nation Israel because of Joseph’s dream in Gen 37.

¹⁷⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁷⁹ tn Grk “and being tortured,” though βασανίζω (basanizw) in this context refers to birth pangs. BDAG 168 s.v. 2.b states, “Of birth-pangs (Anth. Pal. 9, 311 βάσανος has this mng.) Rv 12:2.” The καί (kai) has not been translated.

¹⁸⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

¹⁸¹ 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.

¹⁸² tn Here καί (kai) has been translated as “now” to indicate that this remark is virtually parenthetical.

¹⁸³ tn Grk “its”; the referent (the dragon) has been specified in the translation for clarity.

¹⁸⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

¹⁸⁵ tn Here καί (kai) has been translated as “so” to indicate the conclusion of the anticipated birth.

¹⁸⁶ tn On this term BDAG 135 s.v. ἄρσην states: “male…The neut. ἄρσεν Rv 12:5, difft. vs. 13, comes fr. Is 66:7 and is in apposition to υἱόν. On the juxtaposition s. FBoll, ZNW 15, 1914, 253; BOlsson, Glotta 23, ’34, 112.”

¹⁸⁷ tn Grk “shepherd.”

¹⁸⁸ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

¹⁸⁹ tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”

sn An allusion to Ps 2:9 (see also Rev 2:27; 19:15).

¹⁹⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁹¹ tn Grk “and the woman,” which would be somewhat redundant in English.

¹⁹² tn Or “desert.”

¹⁹³ tn Grk “where she has there a place prepared by God.”

¹⁹⁴ tn Grk “so they can take care of her.”

¹⁹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

¹⁹⁶ sn The archangel Michael had a special role in protecting the nation of Israel in the OT (Dan 10:13, 21; 12:1; see also Jude 9).

¹⁹⁷ tn Here καί (kai) has been translated as “but” to indicate the implied contrast.

¹⁹⁸ tn The words “to prevail” are not in the Greek text, but are implied.

¹⁹⁹ tn Grk “found.”

²⁰⁰ tn Grk “for them”; the referent (the dragon and his angels, v. 7) has been specified in the translation for clarity.

²⁰¹ tn Here καί (kai) has been translated as “so” to indicate the result of the war in heaven.

²⁰² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

²⁰³ tn Or “the right of his Messiah to rule.” See L&N 37.35.

²⁰⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

²⁰⁵ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). The translation “fellow believer” would normally apply (L&N 11.23), but since the speaker(s) are not specified in this context, it is not clear if such a translation would be appropriate here. The more generic “brothers and sisters” was chosen to emphasize the fact of a relationship without specifying its type.

²⁰⁶ tn Or “who accuses them continually.”

²⁰⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast.

²⁰⁸ sn They did not love their lives. See Matt 16:25; Luke 17:33; John 12:25.

²⁰⁹ tn The word “But” is not in the Greek text, but the contrast is clearly implied. This is a case of asyndeton (lack of a connective).

²¹⁰ tn Grk “and is filled,” a continuation of the previous sentence. Because English tends to use shorter sentences (especially when exclamations are involved), a new sentence was started here in the translation.

²¹¹ tn Here καί (kai) has been translated as “now” because the clause it introduces is clearly resumptive.

²¹² tn Grk “saw.”

²¹³ tn Here καί (kai) has been translated as “but” to indicate the contrast present here.

²¹⁴ tn Or “desert.”

²¹⁵ tn The word “God” is supplied based on the previous statements made concerning “the place prepared for the woman” in 12:6.

²¹⁶ tc The reading “and half a time” (καὶ ἥμισυ καιροῦ, kai {hmisu kairou) is lacking in the important uncial C. Its inclusion, however, is supported by {Ì⁴⁷ א A and the rest of the ms tradition}. There is apparently no reason for the scribe of C to intentionally omit the phrase, and the fact that the word “time” (καιρὸν καὶ καιρούς, kairon kai kairou") appears twice before may indicate a scribal oversight.

sn The parallel statement in Rev 12:6 suggests that the phrase a time, times, and half a time equals 1,260 days (three and a half years of 360 days each).

²¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

²¹⁸ tn Grk “so that he might make her swept away.”

²¹⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present here.

²²⁰ tn Grk “the earth helped the woman.”

²²¹ tn Grk “the earth opened its mouth” (a metaphor for the ground splitting open).

²²² tn Here καί (kai) has been translated as “so” to indicate the implied result of the woman’s escape.

²²³ tn Grk “her seed” (an idiom for offspring, children, or descendants).

²²⁴ tn Or “who obey.”

²²⁵ tn Grk “and having.”

²²⁶ tn Grk “the testimony of Jesus,” which may involve a subjective genitive (“Jesus’ testimony”) or, more likely, an objective genitive (“testimony about Jesus”).

²²⁷ tn Grk “he”; the referent (the dragon) has been specified in the translation for clarity.

²²⁸ tc Grk ἐστάθη (estaqh, “he stood”). The reading followed by the translation is attested by the better mss (Ì⁴⁷ א A C 1854 2344 2351 pc lat sy^h) while the majority of mss (051 Ï vg^mss sy^ph co) have the reading ἐστάθην (estaqhn, “I stood”). Thus, the majority of mss make the narrator, rather than the dragon of 12:17, the subject of the verb. The first person reading is most likely an assimilation to the following verb in 13:1, “I saw.” The reading “I stood” was introduced either by accident or to produce a smoother flow, giving the narrator a vantage point on the sea’s edge from which to observe the beast rising out of the sea in 13:1. But almost everywhere else in the book, the phrase καὶ εἶδον (kai eidon, “and I saw”) marks a transition to a new vision, without reference to the narrator’s activity. On both external and internal grounds, it is best to adopt the third person reading, “he stood.”

²²⁹ tn Or “sandy beach” (L&N 1.64).

²³⁰ sn The standard critical texts of the Greek NT, NA²⁷ and UBS⁴, both include this sentence as 12:18, as do the RSV and NRSV. Other modern translations like the NASB and NIV include the sentence at the beginning of 13:1; in these versions chap. 12 has only 17 verses.

²³¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

²³² 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.

²³³ 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.

²³⁴ 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.

²³⁵ tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the following description of the beast.

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

²³⁷ tn Grk “gave it”; the referent (the beast) has been specified in the translation for clarity.

²³⁸ tn For the translation “authority to rule” for ἐξουσία (exousia) see L&N 37.35.

²³⁹ 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.

²⁴⁰ 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.

²⁴¹ 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.

²⁴² 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).”

²⁴³ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

²⁴⁴ tn On the use of the masculine pronoun to refer to the beast, see the note on the word “It” in 13:1.

²⁴⁵ 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.

²⁴⁶ tn For the translation “proud words” (Grk “great things” or “important things”) see BDAG 624 s.v. μέγας 4.b.

²⁴⁷ tn Grk “to it was granted.”

²⁴⁸ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

²⁴⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the permission granted to the beast.

²⁵⁰ tn Grk “he” (or “it”); the referent (the beast) has been specified in the translation for clarity.

²⁵¹ 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).

²⁵² 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.

²⁵³ 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.

²⁵⁴ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

²⁵⁵ 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.

²⁵⁶ tn Grk “it”; the referent (the beast) has been specified in the translation for clarity.

²⁵⁷ 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.

²⁵⁸ tn Or “slaughtered”; traditionally, “slain.”

²⁵⁹ 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.

²⁶⁰ 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.”

²⁶¹ tn Or “perseverance.”

²⁶² tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

²⁶³ sn This second beast is identified in Rev 16:13 as “the false prophet.”

²⁶⁴ 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.

²⁶⁵ 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.

²⁶⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

²⁶⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

²⁶⁸ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

²⁶⁹ 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.”

²⁷⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

²⁷¹ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both men and women.

²⁷² 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).

²⁷³ tn Grk “it”; the referent (the second beast) has been specified in the translation for clarity.

²⁷⁴ tn Grk “it was given [permitted] to it [the second beast].”

²⁷⁵ tn Grk “breath,” but in context the point is that the image of the first beast is made to come to life and speak.

²⁷⁶ tn Grk “of the beast”; the word “first” has been supplied to specify the referent.

²⁷⁷ tn Or “forced”; Grk “makes” (ποιεῖ, poiei).

²⁷⁸ tn See the note on the word “servants” in 1:1.

²⁷⁹ 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.

²⁸⁰ 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.

²⁸¹ tn Grk “except the one who had.”

²⁸² tn Grk “his name or the number of his name.”

²⁸³ tn Grk “Here is wisdom.”

²⁸⁴ 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.

²⁸⁵ 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.

²⁸⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

²⁸⁷ tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).

²⁸⁸ 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.

²⁸⁹ tn Here καί (kai) has been translated as “now” to indicate the introduction of a new topic.

²⁹⁰ 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.

²⁹¹ tn The aorist passive verb is rendered as a reflexive (“defiled themselves”) by BDAG 657 s.v. μολύνω 2.

²⁹² tn Grk “in their mouth was not found a lie.”

²⁹³ 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.

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

²⁹⁵ 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).

²⁹⁶ 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.’”

²⁹⁷ tn Grk “having.”

²⁹⁸ tn Or “an eternal gospel to announce as good news.”

²⁹⁹ tn Grk “to those seated on the earth.”

³⁰⁰ 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.

³⁰¹ 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.

³⁰² tn Here καί (kai) has not been translated because of differences between Greek and English style.

³⁰³ 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.

³⁰⁴ tn Grk “And another angel, a second.”

³⁰⁵ 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.

³⁰⁶ tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.

³⁰⁷ sn The fall of Babylon the great city is described in detail in Rev 18:2-24.

³⁰⁸ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

³⁰⁹ 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).

³¹⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

³¹¹ tn Grk “And another angel, a third.”

³¹² tn Grk “followed them.”

³¹³ tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.

³¹⁴ tn Grk “he himself.”

³¹⁵ 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.

³¹⁶ tn Traditionally, “brimstone.”

³¹⁷ tn The Greek pronoun is plural here even though the verbs in the previous verse are singular.

³¹⁸ 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.

³¹⁹ 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).

³²⁰ tn Grk “and.”

³²¹ tn Grk “Here is.”

³²² tn Or “the perseverance.”

³²³ tn Grk “who keep.”

³²⁴ tn The words “hold to” are implied as a repetition of the participle translated “keep” (οἱ τηροῦντες, Joi throunte").

³²⁵ 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.”

³²⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

³²⁷ tn Or “from their trouble” (L&N 22.7).

³²⁸ tn Grk “their deeds will follow with them.”

³²⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

³³⁰ tn Grk “and behold, a white cloud.”

³³¹ 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).

³³² tn Grk “like a son of man, having.” In the Greek text this is a continuation of the previous sentence.

³³³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

³³⁴ tn Grk “Send out.”

³³⁵ tn The aorist θέρισον (qerison) has been translated ingressively.

³³⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.

³³⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

³³⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

³³⁹ tn Grk “who had authority over.” This appears to be the angel who tended the fire on the altar.

³⁴⁰ tn Grk “to the one having the sharp sickle”; the referent (the angel in v. 17) has been specified in the translation for clarity.

³⁴¹ tn Grk “Send.”

³⁴² 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.”

³⁴³ 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.”

³⁴⁴ tn The genitive τῆς γῆς (ths ghs), taken symbolically, could be considered a genitive of apposition.

³⁴⁵ 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.”

³⁴⁶ tn On the use of ἥκμασαν (hkmasan) BDAG 36 s.v. ἀκμάζω states, “to bloom…of grapes…Rv 14:18.”

³⁴⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.

³⁴⁸ 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”).

³⁴⁹ 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).

³⁵⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

³⁵¹ sn The winepress was stomped. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process).

³⁵² 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.’”

³⁵³ 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.

³⁵⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

³⁵⁵ tn Grk “seven plagues – the last ones.”

³⁵⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

³⁵⁷ sn See Rev 4:6 where the sea of glass was mentioned previously.

³⁵⁸ tn Or “had been victorious over”; traditionally, “had overcome.”

³⁵⁹ tn Grk “of his name, standing.” A new sentence was started here in the translation by supplying the words “They were.”

³⁶⁰ 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.”

³⁶¹ tn Grk “harps of God.” The phrase τοῦ θεοῦ (tou qeou) has been translated as a genitive of agency.

³⁶² tn Here καί (kai) has not been translated.

³⁶³ tn See the note on the word “servants” in 1:1.

³⁶⁴ tn Grk “saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

³⁶⁵ 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.”

³⁶⁶ tn Or “righteous,” although the context favors justice as the theme.

³⁶⁷ 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.

³⁶⁸ 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.

³⁶⁹ 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).

³⁷⁰ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

³⁷¹ 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.”

³⁷² tn Here καί (kai) has not been translated because of differences between Greek and English style.

³⁷³ 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.”

³⁷⁴ 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.

³⁷⁵ 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).

³⁷⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

³⁷⁷ tn Or “anger.”

³⁷⁸ 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.

³⁷⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

³⁸⁰ tn Or “anger.” Here τοῦ θυμοῦ (tou qumou) has been translated as a genitive of content.

³⁸¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the directions given by the voice from the temple.

³⁸² tn Grk “the first”; the referent (the first angel) has been specified in the translation for clarity.

³⁸³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

³⁸⁴ tn Or “ulcerated sores”; the term in the Greek text is singular but is probably best understood as a collective singular.

³⁸⁵ tn Grk ‘the men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

³⁸⁶ tn Here καί (kai) has been translated as “next” to indicate the implied sequence of events within the vision.

³⁸⁷ tn Grk “the second”; the referent (the second angel) has been specified in the translation for clarity.

³⁸⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

³⁸⁹ tn Grk “the third”; the referent (the third angel) has been specified in the translation for clarity.

³⁹⁰ tn Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the remarks that follow.

³⁹¹ tn Or “righteous,” although the context favors justice as the theme.

³⁹² tn Or “because you have judged these things.” The pronoun ταῦτα (tauta) is neuter gender.

³⁹³ 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.

³⁹⁴ tn Grk “They are worthy”; i.e., of this kind of punishment. By extension, “they got what they deserve.”

³⁹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

³⁹⁶ tn Grk “the altar saying.”

³⁹⁷ 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.”

³⁹⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

³⁹⁹ tn Grk “the fourth”; the referent (the fourth angel) has been specified in the translation for clarity.

⁴⁰⁰ tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

⁴⁰¹ tn Here καί (kai) has been translated as “thus” to indicate the implied result of the bowl poured on the sun.

⁴⁰² tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

⁴⁰³ 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.”

⁴⁰⁴ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

⁴⁰⁵ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

⁴⁰⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

⁴⁰⁷ tn Grk “the fifth”; the referent (the fifth angel) has been specified in the translation for clarity.

⁴⁰⁸ tn Here καί (kai) has been translated as “so that” to indicate the implied result of the fifth bowl being poured out.

⁴⁰⁹ tn Grk “his kingdom became dark.”

⁴¹⁰ tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

⁴¹¹ tn On this term BDAG 620 s.v. μασάομαι states, “bite w. acc. τὰς γλώσσας bite their tongues Rv 16:10.”

⁴¹² tn The preposition ἐκ (ek) has been translated here and twice in the following verse with a causal sense.

⁴¹³ 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.”

⁴¹⁴ tn Or “ulcerated sores” (see 16:2).

⁴¹⁵ tn Grk “and they did not repent.” Here καί (kai) has been translated as “but nevertheless” to express the contrast here.

⁴¹⁶ tn Grk “they did not repent” The addition of “still refused” reflects the hardness of people’s hearts in the context.

⁴¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

⁴¹⁸ tn Grk “the sixth”; the referent (the sixth angel) has been specified in the translation for clarity.

⁴¹⁹ tn Grk “and its water was dried up.” Here the passive construction has been translated as an active one.

⁴²⁰ tn Grk “in order that the way might be prepared.” Here the passive construction has been translated as an active one.

⁴²¹ 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.”

⁴²² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

⁴²³ sn According to the next verse, these three unclean spirits are spirits of demons.

⁴²⁴ 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.”

⁴²⁵ 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.”

⁴²⁶ 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).”

⁴²⁷ 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.

⁴²⁸ 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.

⁴²⁹ 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.

⁴³⁰ tn Grk “they”; the referent (the demonic spirits, v. 14) has been specified in the translation for clarity.

⁴³¹ tn Grk “gathered them”; the referent (the kings and [implied] their armies, v. 14) has been specified in the translation for clarity.

⁴³² 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.

⁴³³ tn Here καί (kai) has been translated as “finally” to indicate the conclusion of the seven bowl judgments.

⁴³⁴ tn Grk “the seventh”; the referent (the seventh angel) has been specified in the translation for clarity.

⁴³⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

⁴³⁶ 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?…).”

⁴³⁷ tn The singular ἄνθρωπος (anqrwpo") is used generically here to refer to the human race.

⁴³⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁴³⁹ tn Or “of the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

⁴⁴⁰ tn Grk “fell.”

⁴⁴¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of Babylon’s misdeeds (see Rev 14:8).

⁴⁴² 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”).

⁴⁴³ 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.

⁴⁴⁴ tn Grk “And every.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁴⁴⁵ tn Or “vanished.”

⁴⁴⁶ sn Every island fled away and no mountains could be found. Major geographical and topographical changes will accompany the Day of the Lord.

⁴⁴⁷ 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.

⁴⁴⁸ 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.

⁴⁴⁹ 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).

⁴⁵⁰ tn Grk “the men”; for stylistic reasons the pronoun “they” is used here.

⁴⁵¹ tn Grk “the plague of it.”

⁴⁵² tn Grk “since the plague of it was exceedingly great.”

⁴⁵³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

⁴⁵⁴ 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.”

⁴⁵⁵ 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.”

⁴⁵⁶ 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.

⁴⁵⁷ 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.

⁴⁵⁸ 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).

⁴⁵⁹ tn Or “desert.”

⁴⁶⁰ tn The word “there” is not in the Greek text, but is supplied for stylistic reasons.

⁴⁶¹ tn Here καί (kai) has been translated as “now” to indicate the detailed description of the woman, which is somewhat parenthetical in nature.

⁴⁶² tn The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors.

⁴⁶³ tn Grk “gilded with gold” (an instance of semantic reinforcement, see L&N 49.29).

⁴⁶⁴ 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.

⁴⁶⁵ 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.

⁴⁶⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁴⁶⁷ 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”).

⁴⁶⁸ 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.

⁴⁶⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁴⁷⁰ tn Grk “I marveled a great marvel” (an idiom for great astonishment).

⁴⁷¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

⁴⁷² 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.

⁴⁷³ 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.”

⁴⁷⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁴⁷⁵ 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).

⁴⁷⁶ tn Grk “Here is the mind that has wisdom.”

⁴⁷⁷ 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.

⁴⁷⁸ tn That is, one currently reigns.

⁴⁷⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁴⁸⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁴⁸¹ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

⁴⁸² tn The word “kings” is not in the Greek text, but has been supplied to clarify the referent.

⁴⁸³ tn See BDAG 636 s.v. μετά A.2.a.α.

⁴⁸⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

⁴⁸⁵ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

⁴⁸⁶ 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.

⁴⁸⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁴⁸⁸ 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.

⁴⁸⁹ tn The final clause could also be turned into an adverbial clause of means: “They will consume her flesh by burning her with fire.”

⁴⁹⁰ tn Grk “hearts.”

⁴⁹¹ tn Or “his intent.”

⁴⁹² tn The infinitive ποιῆσαι (poihsai) was translated here as giving the logical means by which God’s purpose was carried out.

⁴⁹³ tn On this term BDAG 203 s.v. γνώμη 4 states, “declaration, decision, resolution…of God Rv 17:17.”

⁴⁹⁴ tn For this translation see BDAG 168 s.v. βασιλεία 1.a, “kingship, royal power, royal rule.”

⁴⁹⁵ tn Or “completed.”

⁴⁹⁶ tn Grk “And.” Because this remark is somewhat resumptive in nature, “as for” is used in the translation.