Revelation 1:1--17:18

¹ tn The phrase ἀποκάλυψις ᾿Ιησοῦ Χριστοῦ (ajpokaluyi" Ihsou Cristou, “the revelation of Jesus Christ”) could be interpreted as either an objective genitive (“the revelation about Jesus Christ”), subjective genitive (“the revelation from Jesus Christ”), or both (M. Zerwick’s “general” genitive [Biblical Greek, §§36-39]; D. B. Wallace’s “plenary” genitive [ExSyn 119-21]). In 1:1 and 22:16 it is clear that Jesus has sent his angel to proclaim the message to John; thus the message is from Christ, and this would be a subjective genitive. On a broader scale, though, the revelation is about Christ, so this would be an objective genitive. One important point to note is that the phrase under consideration is best regarded as the title of the book and therefore refers to the whole of the work in all its aspects. This fact favors considering this as a plenary genitive.

² tn Grk “slaves.” Although this translation frequently renders δοῦλος (doulos) as “slave,” the connotation is often of one who has sold himself into slavery; in a spiritual sense, the idea is that of becoming a slave of God or of Jesus Christ voluntarily. The voluntary notion is not conspicuous here; hence, the translation “servants.” In any case, the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

³ tn BDAG 992-93 s.v. τάχος has “quickly, at once, without delay Ac 10:33 D; 12:7; 17:15 D; 22:18; 1 Cl 48:1; 63:4…soon, in a short time…Rv 1:1; 22:6…shortly Ac 25:4.”

⁴ tn Or “He indicated it clearly” (L&N 33.153).

⁵ tn See the note on the word “servants” earlier in this verse.

⁶ tn “Then” is not in the Greek text, but is supplied to make the chronological succession clear in the translation.

⁷ tn The genitive phrase “about Jesus Christ” is taken as an objective genitive.

⁸ tn The word “this” is used to translate the Greek article τῆς (ths), bringing out its demonstrative force.

⁹ tn The word “aloud” has been supplied to indicate that in the original historical setting reading would usually refer to reading out loud in public rather than silently to oneself.

¹⁰ tn The words “blessed are” are repeated from the beginning of this verse for stylistic reasons and for clarity.

¹¹ tn Grk “keep.” L&N 36.19 has “to continue to obey orders or commandments – ‘to obey, to keep commandments, obedience.’”

¹² sn The time refers to the time when the things prophesied would happen.

¹³ tn Grk “John.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

¹⁴ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

¹⁵ tn It is probable that the ὑμῖν (Jumin) applies to both elements of the greeting, i.e., to both grace and peace.

¹⁶ tc The earliest and best mss (Ì^18vid א A C P 2050 al lat sy co) lack the term “God” (θεοῦ, qeou) between “from” (ἀπό, apo) and “he who is” (ὁ ὤν, Jo wn). Its inclusion, as supported by the bulk of the Byzantine witnesses, is clearly secondary and a scribal attempt to achieve two things: (1) to make explicit the referent in the passage, namely, God, and (2) to smooth out the grammar. The preposition “from” in Greek required a noun in the genitive case. But here in Rev 1:4 the words following the preposition “from” (ἀπό) are in another case, i.e., the nominative. There are two principal ways in which to deal with this grammatical anomaly. First, it could be a mistake arising from someone who just did not know Greek very well, or as a Jew, was heavily influenced by a Semitic form of Greek. Both of these unintentional errors are unlikely here. Commenting on this ExSyn 63 argues: “Either of these is doubtful here because (1) such a flagrant misunderstanding of the rudiments of Greek would almost surely mean that the author could not compose in Greek, yet the Apocalypse itself argues against this; (2) nowhere else does the Seer [i.e., John] use a nom. immediately after a preposition (in fact, he uses ἀπό 32 times with the gen. immediately following).” The passage appears to be an allusion to Exod 3:14 (in the LXX) where God refers to himself as “he who is” (ὁ ὤν), the same wording in Greek as here in Rev 1:4. Thus, it appears that John is wanting to leave the divine name untouched (perhaps to allude to God’s immutability, or as a pointer to the Old Testament as the key to unlocking the meaning of this book), irrespective of what it “looks” like grammatically. The translation has placed the “he who is” in quotation marks to indicate to the reader that the syntactical awkwardness is intentional. (For further comments, see ExSyn 63).

¹⁷ tn BDAG 106 s.v. ἀπό 5.d states: “The expr. εἰρήνη ἀπὸ ‘ὁ ὢν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος’ Rv 1:4 is quite extraordinary. It may be an interpretation of the name Yahweh already current, or an attempt to show reverence for the divine name by preserving it unchanged, or simply one more of the grammatical peculiarities so frequent in Rv.”

¹⁸ tn Or “Jesus Christ – the faithful one, the witness…” Some take ὁ πιστός (Jo pistos) as a second substantive in relation to ὁ μάρτυς (Jo martus). In the present translation, however, ὁ πιστός was taken as an adjective in attributive position to ὁ μάρτυς. The idea of martyrdom and faithfulness are intimately connected. See BDAG 820 s.v. πιστός 1.a.α: “ὁ μάρτυς μου ὁ πιστός μου Rv 2:13 (μάρτυς 3); in this ‘book of martyrs’ Christ is ὁ μάρτυς ὁ πιστὸς (καὶ ὁ ἀληθινός) 1:5; 3:14; cp. 19:11 (the combination of ἀληθινός and πιστός in the last two passages is like 3 Macc 2:11). Cp. Rv 17:14.”

¹⁹ sn The Greek term translated witness can mean both “witness” and “martyr.”

²⁰ tc The reading “set free” (λύσαντι, lusanti) has better ms support (̹⁸ א A C 1611 2050 2329 2351 Ï^A sy) than its rival, λούσαντι (lousanti, “washed”; found in P 1006 1841 1854 2053 2062 Ï^K lat bo). Internally, it seems that the reading “washed” could have arisen in at least one of three ways: (1) as an error of hearing (both “released” and “washed” are pronounced similarly in Greek); (2) an error of sight (both “released” and “washed” look very similar – a difference of only one letter – which could have resulted in a simple error during the copying of a ms); (3) through scribal inability to appreciate that the Hebrew preposition ב can be used with a noun to indicate the price paid for something. Since the author of Revelation is influenced significantly by a Semitic form of Greek (e.g., 13:10), and since the Hebrew preposition “in” (ב) can indicate the price paid for something, and is often translated with the preposition “in” (ἐν, en) in the LXX, the author may have tried to communicate by the use of ἐν the idea of a price paid for something. That is, John was trying to say that Christ delivered us at the price of his own blood. This whole process, however, may have been lost on a later scribe, who being unfamiliar with Hebrew, found the expression “delivered in his blood” too difficult, and noticing the obvious similarities between λύσαντι and λούσαντι, assumed an error and then proceeded to change the text to “washed in his blood” – a thought more tolerable in his mind. Both readings, of course, are true to scripture; the current question is what the author wrote in this verse.

tn Or “and released us” (L&N 37.127).

²¹ tn The style here is somewhat Semitic, with the use of the ἐν (en) + the dative to mean “at the price of.” The addition of “own” in the English is stylistic and is an attempt to bring out the personal nature of the statement and the sacrificial aspect of Jesus’ death – a frequent refrain in the Apocalypse.

²² tn The verb ποιέω (poiew) can indicate appointment or assignment rather than simply “make” or “do.” See Mark 3:14 (L&N 37.106).

²³ tn See BDAG 168 s.v. βασιλεία 1.a for the idea of “he made us a kingdom,” which was translated as “he appointed us (to be or function) as a kingdom” (see the note on the word “appointed” earlier in the verse).

²⁴ tn Grk “a kingdom, priests.” The term ἱερεῖς (Jiereis) is either in apposition to βασιλείαν (basileian) or as a second complement to the object “us” (ἡμᾶς, Jhmas). The translation retains this ambiguity.

²⁵ tc Both the longer reading τῶν αἰώνων (twn aiwnwn, “to the ages of the ages” or, more idiomatically, “for ever and ever”; found in א C Ï) and the shorter (“for ever”; found in ̹⁸ A P 2050 pc bo) have good ms support. The author uses the longer expression (εἰς [τοὺς] αἰῶνας [τῶν] αἰώνων, ei" [tou"] aiwna" [twn] aiwnwn) in every other instance of αἰών in Revelation, twelve passages in all (1:18; 4:9, 10; 5:13; 7:12; 10:6; 11:15; 14:11; 15:7; 19:3; 20:10; 22:5). Thus, on the one hand, the style of the author is consistent, while on the other hand, the scribes may have been familiar with such a stylistic feature, causing them to add the words here. The issues are more complex than can be presented here; the longer reading, however, is probably original (the shorter reading arising from accidental omission of the genitive phrase due to similarity with the preceding words).

²⁶ sn An allusion to Dan 7:13.

²⁷ tn Here καί (kai) was translated as ascensive.

²⁸ sn An allusion to Zech 12:10.

²⁹ tn In this context, tribes (φυλαί, fulai) could also be translated as “nations” or “peoples” (L&N 11.56).

³⁰ tn The conjunction ἐπί (epi) is most likely causal here. The people who crucified him are those of every tribe on the earth and they will mourn because he comes as judge.

³¹ tn Grk “Yes, Amen.” The expression “This will certainly come to pass” is an attempt to capture the force of the juxtaposition of the Greek ναί (nai) and the Hebrew ἀμήν (amhn). See L&N 69.1.

³² sn These lines are placed in parentheses because they form an aside to the main argument.

³³ tc The shorter reading “Omega” (ὦ, w) has superior ms evidence ({א¹ A C 1611}) to the longer reading which includes “the beginning and the end” (ἀρχὴ καὶ τέλος or ἡ ἀρχὴ καὶ τὸ τέλος, arch kai telo" or Jh arch kai to telo"), found in א*^,2 1854 2050 2329 2351 Ï^A lat bo. There is little reason why a scribe would have deleted the words, but their clarifying value and the fact that they harmonize with 21:6 indicate that they are a secondary addition to the text.

³⁴ 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.”

³⁵ tn The translation attempts to bring out the verbal idea in συγκοινωνός (sunkoinwno", “co-sharer”); John was suffering for his faith at the time he wrote this.

³⁶ tn The prepositional phrase ἐν ᾿Ιησοῦ (en Ihsou) could be taken with ὑπομονῇ (Jupomonh) as the translation does or with the more distant συγκοινωνός (sunkoinwno"), in which case the translation would read “your brother and the one who shares with you in Jesus in the persecution, kingdom, and endurance.”

³⁷ tn The phrase “about Jesus” has been translated as an objective genitive.

³⁸ 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).

³⁹ tn Concerning the phrase κυριακῇ ἡμέρᾳ (kuriakh Jhmera) BDAG 576 s.v. κυριακός states: “pert. to belonging to the Lord, the Lord’s…κ. ἡμέρᾳ the Lord’s day (Kephal. I 192, 1; 193, 31…) i.e. certainly Sunday (so in Mod. Gk….) Rv 1:10 (WStott, NTS 12, ’65, 70-75).”

⁴⁰ tn The conjunction καί (kai) is not introducing a coordinate thought, but one that is logically subordinate to the main verb ἐγενόμην (egenomhn).

⁴¹ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

⁴² tn Grk “and to Smyrna.” For stylistic reasons the conjunction καί (kai) and the preposition εἰς (eis) have not been translated before the remaining elements of the list. In lists with more than two elements contemporary English generally does not repeat the conjunction except between the next to last and last elements.

⁴³ tn Throughout the translation John’s use of καί (kai) often reflects the varied usage of the Hebrew conjunction ו (vav). A clause which καί introduces has been translated in terms of its semantic relationship to the clause that preceded it. If the καί seemed redundant, however, it was left untranslated; that is the case in this verse.

⁴⁴ 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.”

⁴⁵ tn Grk “and turning I saw.” The repetition of ἐπιστρέφω (epistrefw) is somewhat redundant in contemporary English and has been translated generally.

⁴⁶ 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).

⁴⁷ tn Or “a wide golden sash,” but this 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).

⁴⁸ tn Here δέ (de) has not been translated.

⁴⁹ tn The clause, “even as white as snow” seems to heighten the preceding clause and is so understood in this ascensive sense (“even”) in the translation.

⁵⁰ tn The genitive noun πυρός (puros) has been translated as an attributive genitive.

⁵¹ tn The precise meaning of the term translated “polished bronze” (χαλκολιβάνῳ, calkolibanw), which appears nowhere else in Greek literature outside of the book of Revelation (see 2:18), is uncertain. Without question it is some sort of metal. BDAG 1076 s.v. χαλκολίβανον suggests “fine brass/bronze.” L&N 2.57 takes the word to refer to particularly valuable or fine bronze, but notes that the emphasis here and in Rev 2:18 is more on the lustrous quality of the metal.

⁵² tn Or “that has been heated in a furnace until it glows.”

⁵³ tn Grk “sound,” but the idea is closer to the roar of a waterfall or rapids.

⁵⁴ tn Grk “and having.” In the Greek text this is a continuation of the previous sentence, but because contemporary English style employs much shorter sentences, a new sentence was started here in the translation by supplying the pronoun “he.”

⁵⁵ tn This is a continuation of the previous sentence in the Greek text, but a new sentence was started here in the translation.

⁵⁶ tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

⁵⁷ tn Here the Greek conjunction καί (kai) has been translated as a contrastive (“but”) due to the contrast between the two clauses.

⁵⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁵⁹ tn Concerning “Hades” BDAG 19 s.v. ᾅδης 1 and 2 states: “Orig. proper noun, god of the nether world, ‘Hades’, then the nether world, Hades as place of the dead, Ac 2:27, 31 (Ps 15:10; Eccl 9:10; PGM 1, 179; 16, 8; Philo, Mos. 1, 195; Jos., Bell. 1, 596, Ant. 6, 332). Of Jonah’s fish ἐκ τοῦ κατωτάτου ᾅδου. In the depths, contrasted w. heaven ἕως (τοῦ) ᾅδου Mt 11:23; Lk 10:15 (PsSol 15:10; cp.; Is 14:11, 15); ἐν τῷ ᾅδῃ 16:23; ἐν ῝Αιδου ApcPt Rainer. Accessible by gates (but the pl. is also used [e.g. Hom., X., Ael. Aristid. 47, 20 K.=23 p. 450 D.] when only one gate is meant), hence πύλαι ᾅδου (Il. 5, 646; Is 38:10; Wsd 16:13; 3 Macc 5:51; Pss. Sol. 16:2. – Lucian, Menipp. 6 the magicians can open τοῦ ῝Αιδου τὰς πύλας and conduct people in and out safely) Mt 16:18…locked ἔχω τὰς κλεῖς τοῦ θανάτου καὶ τοῦ ᾅδου Rv 1:18 (the genitives are either obj. [Ps.-Apollod. 3, 12, 6, 10 Aeacus, the son of Zeus holds the κλεῖς τοῦ ῝Αιδου; SEG VIII, 574, 3 (III ad) τῷ τὰς κλεῖδας ἔχοντι τῶν καθ᾿ ῝Αιδου (restored)] or possess.; in the latter case death and Hades are personif.; s. 2)…Hades personif.…w. θάνατος (cp. Is 28:15; Job 38:17…) Rv 6:8; 20:13f.”

sn In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Matt 11:23; Luke 16:23; Rev 20:13-14).

⁶⁰ tn Grk “Therefore write the things that you saw, and the things that are, and the things that will take place after these things.” Verse 19 could also be translated (taking καί…καί [kai…kai] as “both…and”): “Therefore write what you have seen, both what things currently are and what is going to happen after these things.” The structure of this verse is debated.

⁶¹ tn The words “is this” are supplied to make a complete sentence in English.

⁶² tn Or perhaps “the messengers.”

⁶³ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

⁶⁴ tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

⁶⁵ tn Grk “These things says [the One]…” The expression τάδε λέγει (tade legei) occurs eight times in the NT, seven of which are in Rev 2-3. “The pronoun is used to add solemnity to the prophetic utterance that follows. …In classical drama, it was used to introduce a new actor to the scene (Smyth, Greek Grammar, 307 [§1241]). But the τάδε λέγει formula in the NT derives from the OT, where it was used to introduce a prophetic utterance (BAGD, s.v. ὅδε, 1)” (ExSyn 328). Thus, the translation “this is the solemn pronouncement of” for τάδε λέγει is very much in keeping with the OT connotations of this expression.

sn The expression This is the solemn pronouncement of reflects an OT idiom. The LXX has the same Greek phrase (τάδε λέγει, tade legei) about 350 times, with nearly 320 of them having “the Lord” (Heb יהוה, Yahweh) as subject. That the author of Revelation would use such an expression seven times with the risen Christ as the speaker may well imply something of Christ’s sovereignty and deity. Cf. also Acts 21:11 in which the Holy Spirit is the speaker of this expression.

⁶⁶ tn Grk “holds,” but the term (i.e., κρατῶν, kratwn) with an accusative object, along with the context, argues for a sense of firmness. (Cf. ExSyn 132.)

⁶⁷ sn On seven stars in his right hand see 1:16.

⁶⁸ tn Grk “lampstands of gold” with the genitive τῶν χρυσῶν (twn cruswn) translated as an attributive genitive.

⁶⁹ tn Although the first possessive pronoun σου (sou) is connected to τὰ ἔργα (ta erga) and the second σου is connected to ὑπομονήν (Jupomonhn), semantically κόπον (kopon) is also to be understood as belonging to the Ephesian church. The translation reflects this.

⁷⁰ tn The translation “tolerate” seems to capture the sense of βαστάσαι (bastasai) here. BDAG 171 s.v. βαστάζω 2.b.β says, “bear, endure…κακούς Rv 2:2.…bear patiently, put up with: weaknesses of the weak Ro 15:1; cf. IPol 1:2; evil Rv 2:3.”

⁷¹ tn Because of the length and complexity of the Greek sentence, the participle was broken off from the previous sentence and translated as an indicative verb beginning a new sentence here in the translation.

⁷² tn Because of the length and complexity of this Greek sentence, a new sentence was started here in the translation by supplying the phrase “I am also aware” to link this English sentence back to “I know” at the beginning of v. 2.

⁷³ tn The Greek word translated “persisted steadfastly” (ὑπομονή, Jupomonh) is the same one translated “steadfast endurance” in v. 2.

⁷⁴ tn The Greek word translated “departed from” (ἀφίημι, afihmi; L&N 15.48) can actually be used of divorce (L&N 34.78), so the imagery here is very strong.

⁷⁵ tn Grk “from where,” but status is in view rather than physical position. On this term BDAG 838 s.v. πόθεν 1 states, “from what place? from where?…In imagery μνημόνευε πόθεν πέπτωκες remember from what (state) you have fallen Rv 2:5.”

⁷⁶ tn Grk “and do” (a continuation of the previous sentence in the Greek text). For stylistic reasons in English a new sentence was started here in the translation. The repeated mention of repenting at the end of the verse suggests that the intervening material (“do the deeds you did at first”) specifies how the repentance is to be demonstrated.

⁷⁷ tn Or “you did formerly.”

⁷⁸ tn Although the final clause is somewhat awkward, it is typical of the style of Revelation.

⁷⁹ tn Grk “But you do have this.” The words “going for you” are supplied to complete the English idiom; other phrases like “in your favor” (NIV) or “to your credit” (NRSV) could also be supplied.

⁸⁰ sn The Nicolaitans were a sect (sometimes associated with Nicolaus, one of the seven original deacons in the church in Jerusalem according to Acts 6:5) that apparently taught that Christians could engage in immoral behavior with impunity.

⁸¹ tn The expression τὰ ἔργα τῶν Νικολαϊτῶν (ta erga twn Nikolaitwn) has been translated as a subjective genitive.

⁸² tn Or “who is victorious”; traditionally, “who overcomes.” The pendent dative is allowed to stand in the English translation because it is characteristic of the author’s style in Revelation.

⁸³ tn Or “grant.”

⁸⁴ tn Or “stands.”

⁸⁵ tc The omission of “my” (μου, mou) after “God” (θεοῦ, qeou) is well attested, supported by א A C and the Andreas of Caesarea group of Byzantine mss (Ï^A). Its addition in 1611, the Ï^K group, latt, and others, seems to be evidence of a purposeful conforming of the text to 3:2 and the four occurrences of “my God” (θεοῦ μου) in 3:12.

⁸⁶ tn Here καί (kai) has not been translated due to differences between Greek and English style.

⁸⁷ tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

⁸⁸ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

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

⁸⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present between these two phrases.

⁹⁰ tn Or “know your suffering.” This could refer to suffering or distress caused by persecution (see L&N 22.2).

⁹¹ tn Because of the length and complexity of this Greek sentence, a new sentence was started here in the translation by supplying the phrase “I also know” to link this English sentence back to “I know” at the beginning of the verse.

⁹² tn The words “against you” are not in the Greek text, but are implied.

⁹³ sn A synagogue was a place for Jewish prayer and worship, with recognized leadership (e.g., Mt 4:23, Mk 1:21, Lk 4:15, Jn 6:59).

⁹⁴ tn Grk “is about to throw some of you,” but the force is causative in context.

⁹⁵ tn Or “tempted.”

⁹⁶ tn Or “experience persecution,” “will be in distress” (see L&N 22.2).

⁹⁷ tn Grk “crown of life,” with the genitive “of life” (τῆς ζωῆς, th" zwh") functioning in apposition to “crown” (στέφανον, stefanon): “the crown that consists of life.”

⁹⁸ tn Or “who is victorious”; traditionally, “who overcomes.”

⁹⁹ tn Here καί (kai) has not been translated due to differences between Greek and English style.

¹⁰⁰ tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

¹⁰¹ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

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

¹⁰² sn On the sharp double-edged sword see 1:16.

¹⁰³ tc The shorter reading adopted here has superior ms support (א A C P 2053 al latt co), while the inclusion of “your works and” (τὰ ἔργα σου καί, ta erga sou kai) before “where you reside” is supported by the Byzantine witnesses and is evidently a secondary attempt to harmonize the passage with 2:2, 19; 3:1, 8, 15.

¹⁰⁴ tn Here καί (kai) has been translated as “Yet” to indicate the contrast between their location and their faithful behavior.

¹⁰⁵ tn The present indicative verb κρατεῖς (kratei") has been translated as a progressive present.

¹⁰⁶ tn Grk “the faith”; here the Greek article is used as a possessive pronoun (ExSyn 215).

¹⁰⁷ tn Grk “the faith of me” (τὴν πίστιν μου, thn pistin mou) with the genitive “of me” (μου) functioning objectively.

¹⁰⁸ tn Or “martyr.” The Greek word μάρτυς can mean either “witness” or “martyr.”

¹⁰⁹ tn Grk “killed among you.” The term “city” does not occur in the Greek text of course, but the expression παρ᾿ ὑμῖν, ὅπου ὁ σατανᾶς κατοικεῖ (par’ Jumin, {opou Jo satana" katoikei) seems to indicate that this is what is meant. See G. B. Caird, Revelation (HNTC), 36-38.

¹¹⁰ sn See Num 22-24; 31:16.

¹¹¹ tn That is, a cause for sinning. An alternate translation is “who instructed Balak to cause the people of Israel to sin by eating food sacrificed to idols…”

¹¹² tn Grk “sons,” but the expression υἱοὶ ᾿Ισραήλ (Juioi Israhl) is an idiom for the people of Israel as an ethnic entity (see L&N 11.58).

¹¹³ tn Due to the actual events in the OT (Num 22-24; 31:16), πορνεῦσαι (porneusai) is taken to mean “sexual immorality.” BDAG 854 s.v. πορνεύω 1 states, “engage in illicit sex, to fornicate, to whore…W. φαγεῖν εἰδωλόθυτα ‘eat meat offered to idols’ Rv 2:14, 20.”

¹¹⁴ tn The term ὁμοίως (Jomoiws, “likewise”) is left untranslated because it is quite redundant.

sn See the note on the term Nicolaitans in 2:6.

¹¹⁵ tc The “therefore” (οὖν, oun) is not found in א 2053 2329 2351 Ï^A or the Latin mss. It is, however, included in impressive witnesses such as {A C 046 1006 1611 sy^p,h co}. Though the conjunction looks at first glance like a scribal clarification, its omission may be explained on the basis of its similarity to the last three letters of the verb “repent” (μετανόησον, metanohson; since οὖν is a postpositive conjunction in Greek, the final three letters of the verb [-σον, -son] would have been immediately followed by ουν). A scribe could have simply passed over the conjunction in his copy when he saw the last three letters of the imperative verb. A decision is difficult, however, because of the motivation to add to the text and the quality of witnesses that lack the conjunction.

¹¹⁶ tn Grk “with them”; the referent (those people who follow the teaching of Balaam and the Nicolaitans) has been specified in the translation for clarity.

¹¹⁷ tn Or “who is victorious”; traditionally, “who overcomes.” The pendent dative is allowed to stand in the English translation because it is characteristic of the author’s style in Revelation.

¹¹⁸ tn Or “bright.” The Greek term λευκός (leukos) can refer either to the color white (traditional here) or to an object that is bright or shining, either from itself or from an outside source of illumination (L&N 14.50; 79.27).

¹¹⁹ tn On the interpretation of the stone, L&N 2.27 states, “A number of different suggestions have been made as to the reference of ψῆφος in this context. Some scholars believe that the white ψῆφος indicates a vote of acquittal in court. Others contend that it is simply a magical amulet; still others, a token of Roman hospitality; and finally, some have suggested that it may represent a ticket to the gladiatorial games, that is to say, to martyrdom. The context, however, suggests clearly that this is something to be prized and a type of reward for those who have ‘won the victory.’”

¹²⁰ tn Or “know”; for the meaning “understand” see L&N 32.4.

¹²¹ tn Here καί (kai) has not been translated due to differences between Greek and English style.

¹²² tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

¹²³ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

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

¹²⁴ tn Grk “a flame of fire.” The Greek term πυρός (puros) has been translated as an attributive genitive.

¹²⁵ tn The precise meaning of the term translated “polished bronze” (χαλκολιβάνῳ, calkolibanw), which appears no where else in Greek literature outside of the book of Revelation (see 1:15), is uncertain. Without question it is some sort of metal. BDAG 1076 s.v. χαλκολίβανον suggests “fine brass/bronze.” L&N 2.57 takes the word to refer to particularly valuable or fine bronze, but notes that the emphasis here and in Rev 1:15 is more on the lustrous quality of the metal.

¹²⁶ tn Grk “and faith.” Here and before the following term καί (kai) has not been translated because English normally uses a coordinating conjunction only between the next to last and last terms in a list.

¹²⁷ tn Or “perseverance.”

¹²⁸ tn The phrase “In fact” is supplied in the translation to bring out the ascensive quality of the clause. It would also be possible to supply here an understood repetition of the phrase “I know” from the beginning of the verse (so NRSV). Grk “and your last deeds [that are] greater than the first.”

¹²⁹ tn The Greek article has been translated here with demonstrative force.

¹³⁰ tc The ms evidence for γυναῖκα (gunaika, “woman”) alone includes {א C P 1611 2053 pc lat}. The ms evidence for the addition of “your” (σου, sou) includes A 1006 2351 Ï^K pc sy. With the pronoun, the text reads “your wife, Jezebel” instead of “that woman, Jezebel.” In Revelation, A C are the most important mss, along with א Ì⁴⁷ (which only reads in portions of chapters 9-17) 1006 1611 2053; in this instance, the external evidence slightly favors the shorter reading. But internally, it gains strength. The longer reading implies the idea that the angel in 2:18 is the bishop or leader of the church in Thyatira. The pronoun “your” (σου) is used four times in vv. 19-20 and may have been the cause for the scribe copying it again. Further, once the monarchical episcopate was in vogue (beginning in the 2nd century) scribes might have been prone to add “your” here.

¹³¹ sn Jezebel was the name of King Ahab’s idolatrous and wicked queen in 1 Kgs 16:31; 18:1-5; 19:1-3; 21:5-24. It is probable that the individual named here was analogous to her prototype in idolatry and immoral behavior, since those are the items singled out for mention.

¹³² tn Grk “teaches and deceives” (διδάσκει καὶ πλανᾷ, didaskei kai plana), a construction in which the first verb appears to specify the means by which the second is accomplished: “by her teaching, deceives…”

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

¹³⁴ sn To commit sexual immorality and to eat food sacrificed to idols. Note the conclusions of the Jerusalem Council in Acts 15:29, which specifically prohibits Gentile Christians from engaging in these activities.

¹³⁵ tn Here καί (kai) has not been translated because of differences between Greek and contemporary English style.

¹³⁶ tn Here καί (kai) has been translated as “but” to bring out the contrast present in this woman’s obstinate refusal to repent.

¹³⁷ tn Grk “onto a bed,” in this context an idiom for severe illness (L&N 23.152).

¹³⁸ tn Or “into great distress.” The suffering here is not specified as physical or emotional, and could involve persecution.

¹³⁹ tn Grk “her children,” but in this context a reference to this woman’s followers or disciples is more likely meant.

¹⁴⁰ 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).

¹⁴¹ tn Grk “I will give.” The sense of δίδωμι (didwmi) in this context is more “repay” than “give.”

¹⁴² sn This pronoun and the following one are plural in the Greek text.

¹⁴³ tn Grk “each one of you according to your works.”

¹⁴⁴ sn That is, the teaching of Jezebel (v. 20).

¹⁴⁵ tn Grk “deep things.” For the translation “deep secrets” see L&N 28.76; cf. NAB, NIV, CEV.

¹⁴⁶ tn Or “who is victorious”; traditionally, “who overcomes.”

¹⁴⁷ tn Grk “keeps.” In a context that speaks of “holding on to what you have,” the idea here is one of continued faithful behavior (BDAG 1002 s.v. τηρέω 3 has “ὁ τηρῶν τὰ ἔργα μου the one who takes my deeds to heart Rv 2:26”).

¹⁴⁸ tn Or “over the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

¹⁴⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁵⁰ tn Grk “will shepherd.”

¹⁵¹ tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”

¹⁵² sn A quotation from Ps 2:9 (with the line introducing the quotation containing a partial allusion to Ps 2:8). See also Rev 12:5, 19:15.

¹⁵³ tn What has been received is not specified in the Greek text, but must be supplied from the context. In the light of the two immediately preceding verses about rulership or dominion, it seems that the implied direct object of δώσω (dwsw) is “the right to rule” (i.e., ἔχειν ἐξουσίαν ποιμάνειν, ecein exousian poimanein), although many modern translations supply the word “authority” here (so NAB, NRSV, NLT).

¹⁵⁴ tn On this expression BDAG 892 s.v. πρωϊνός states, “early, belonging to the morning ὁ ἀστὴρ ὁ πρ. the morning star, Venus Rv 2:28; 22:16.”

¹⁵⁵ tn Here καί (kai) has not been translated due to differences between Greek and English style.

¹⁵⁶ tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

¹⁵⁷ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

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

¹⁵⁸ tn Grk “who has” (cf. 1:16).

¹⁵⁹ tn Grk “a name.”

¹⁶⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

¹⁶¹ tn The prepositional phrase “in reality” is supplied in the translation to make explicit the idea that their being alive was only an illusion.

¹⁶² tn The verb ἔμελλον (emellon) is in the imperfect tense.

¹⁶³ tn The perfect passive participle has been translated as an intensive (resultative) perfect here.

¹⁶⁴ tn Or “in the judgment.” BDAG 342 s.v. ἐνώπιον 3 states, “in the opinion/judgment of…As a rule…of θεός or κύριος; so after…πεπληρωμένος Rv 3:2.”

¹⁶⁵ tn The expression πῶς εἴληφας καὶ ἤκουσας (pw" eilhfa" kai hkousa") probably refers to the initial instruction in the Christian life they had received and been taught; this included doctrine and ethical teaching.

¹⁶⁶ tn Grk “keep it,” in the sense of obeying what they had initially been taught.

¹⁶⁷ tn The negation here is with οὐ μή (ou mh, the strongest possible form of negation in Koine Greek).

¹⁶⁸ tn Or “come on.”

¹⁶⁹ tn Grk “a few names”; here ὄνομα (onoma) is used by figurative extension to mean “person” or “people”; according to L&N 9.19 there is “the possible implication of existence or relevance as individuals.”

¹⁷⁰ tn Or “soiled” (so NAB, NRSV, NIV); NCV “have kept their clothes unstained”; CEV “have not dirtied your clothes with sin.”

¹⁷¹ tn The word “dressed” is not in the Greek text, but is implied.

¹⁷² tn Or “who overcomes.”

¹⁷³ tn Grk “thus.”

¹⁷⁴ tn Or “white robes.”

¹⁷⁵ tn The negation here is with οὐ μή (ou mh), the strongest possible form of negation in Koine Greek.

¹⁷⁶ tn Or “will never wipe out.”

¹⁷⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

¹⁷⁸ tn Grk “will confess.”

¹⁷⁹ tn Here καί (kai) has not been translated due to differences between Greek and English style.

¹⁸⁰ tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

¹⁸¹ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

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

¹⁸² tn The word “door” is not in the Greek text but has been supplied in the translation. Direct objects were often omitted in Greek when clear from the context. Since the following verse does contain the word “door” (θύραν, quran), that word has been supplied as the direct object here.

¹⁸³ tn See the note on the word “door” earlier in this verse.

¹⁸⁴ tn Grk “I have given.”

¹⁸⁵ tn Grk “to shut it,” but English would leave the direct object understood in this case.

sn The entire statement is parenthetical, interrupting the construction found in other letters to the churches in 3:1 and 3:15, “I know your deeds, that…” where an enumeration of the deeds follows.

¹⁸⁶ tn This translation is based on connecting the ὅτι (Joti) clause with the οἶδα (oida) at the beginning of the verse, giving the content of what is known (see also 3:1, 3:15 for parallels). Because of the intervening clause that is virtually parenthetical (see the note on the word “shut” earlier in this verse), the words “I know that” from the beginning of the verse had to be repeated to make this connection clear for the English reader. However, the ὅτι could be understood as introducing a causal subordinate clause instead and thus translated, “because you have.”

¹⁸⁷ tn Or “little power.”

¹⁸⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

¹⁸⁹ tn Grk “and having kept.” The participle ἐτήρησας (ethrhsas) has been translated as a finite verb due to requirements of contemporary English style. For the translation of τηρέω (threw) as “obey” see L&N 36.19. This is the same word that is used in 3:10 (there translated “kept”) where there is a play on words.

¹⁹⁰ tn Grk “behold” (L&N 91.13).

¹⁹¹ sn See the note on synagogue in 2:9.

¹⁹² tn Here καί (kai) has been translated as “yet” to indicate the contrast between what these people claimed and what they were.

¹⁹³ tn The verb here is ποιέω (poiew), but in this context it has virtually the same meaning as δίδωμι (didwmi) used at the beginning of the verse. Stylistic variation like this is typical of Johannine literature.

¹⁹⁴ tn The verb here is προσκυνήσουσιν (proskunhsousin), normally used to refer to worship.

¹⁹⁵ tn Or “and know,” “and recognize.”

¹⁹⁶ tn Or “obey.” For the translation of τηρέω (threw) as “obey” see L&N 36.19. In the Greek there is a wordplay: “because you have kept my word…I will keep you,” though the meaning of τηρέω is different each time.

¹⁹⁷ tn The Greek term λόγον (logon) is understood here in the sense of admonition or encouragement.

¹⁹⁸ tn Or “to persevere.” Here ὑπομονῆς (Jupomonhs) has been translated as a genitive of reference/respect related to τὸν λόγον (ton logon).

¹⁹⁹ tn On the verb λάβῃ (labh) here BDAG 583 s.v. λαμβάνω 2 states, “to take away, remove…with or without the use of force τὰ ἀργύρια take away the silver coins (fr. the temple) Mt 27:6. τὰς ἀσθενείας diseases 8:17. τὸν στέφανον Rv 3:11.”

²⁰⁰ sn Your crown refers to a wreath consisting either of foliage or of precious metals formed to resemble foliage and worn as a symbol of honor, victory, or as a badge of high office – ‘wreath, crown’ (L&N 6.192).

²⁰¹ tn Or “who is victorious”; traditionally, “who overcomes.”

²⁰² tn Grk “I will make him,” but the pronoun (αὐτόν, auton, “him”) is redundant in contemporary English and has not been translated here.

²⁰³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

²⁰⁴ sn This description of the city of my God is parenthetical, explaining further the previous phrase and interrupting the list of “new names” given here.

²⁰⁵ tn Here καί (kai) has not been translated due to differences between Greek and English style.

²⁰⁶ tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

²⁰⁷ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

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

²⁰⁸ tn Or “the beginning of God’s creation”; or “the ruler of God’s creation.” From a linguistic standpoint all three meanings for ἀρχή (arch) are possible. The term is well attested in both LXX (Gen 40:13, 21; 41:13) and intertestamental Jewish literature (2 Macc 4:10, 50) as meaning “ruler, authority” (BDAG 138 s.v. 6). Some have connected this passage to Paul’s statements in Col 1:15, 18 which describe Christ as ἀρχή and πρωτότοκος (prwtotoko"; e.g., see R. H. Mounce, Revelation [NICNT], 124) but the term ἀρχή has been understood as either “beginning” or “ruler” in that passage as well. The most compelling connection is to be found in the prologue to John’s Gospel (1:2-4) where the λόγος (logos) is said to be “in the beginning (ἀρχή) with God,” a temporal reference connected with creation, and then v. 3 states that “all things were made through him.” The connection with the original creation suggests the meaning “originator” for ἀρχή here. BDAG 138 s.v. 3 gives the meaning “the first cause” for the word in Rev 3:14, a term that is too philosophical for the general reader, so the translation “originator” was used instead. BDAG also notes, “but the mng. beginning = ‘first created’ is linguistically probable (s. above 1b and Job 40:19; also CBurney, Christ as the ᾿Αρχή of Creation: JTS 27, 1926, 160-77).” Such a meaning is unlikely here, however, since the connections described above are much more probable.

²⁰⁹ sn Laodicea was near two other towns, each of which had a unique water source. To the north was Hierapolis which had a natural hot spring, often used for medicinal purposes. To the east was Colossae which had cold, pure waters. In contrast to these towns, Laodicea had no permanent supply of good water. Efforts to pipe water to the city from nearby springs were successful, but it would arrive lukewarm. The metaphor in the text is not meant to relate spiritual fervor to temperature. This would mean that Laodicea would be commended for being spiritually cold, but it is unlikely that Jesus would commend this. Instead, the metaphor condemns Laodicea for not providing spiritual healing (being hot) or spiritual refreshment (being cold) to those around them. It is a condemnation of their lack of works and lack of witness.

²¹⁰ tn Or “I intend.”

²¹¹ tn This is the literal meaning of the Greek verb ἐμέω (emew). It is usually translated with a much weaker term like “spit out” due to the unpleasant connotations of the English verb “vomit,” as noted by L&N 23.44. The situation confronting the Laodicean church is a dire one, however, and such a term is necessary if the modern reader is to understand the gravity of the situation.

²¹² tn Grk “and have become rich.” The semantic domains of the two terms for wealth here, πλούσιος (plousios, adjective) and πλουτέω (ploutew, verb) overlap considerably, but are given slightly different English translations for stylistic reasons.

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

²¹⁴ tn All the terms in this series are preceded by καί (kai) in the Greek text, but contemporary English generally uses connectives only between the last two items in such a series.

²¹⁵ tn Grk “I counsel you to buy.”

²¹⁶ tn Grk “rich, and.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation, repeating the words “Buy from me” to make the connection clear for the English reader.

²¹⁷ tn Grk “the shame of the nakedness of you,” which has been translated as an attributed genitive like καινότητι ζωῆς (kainothti zwh") in Rom 6:4 (ExSyn 89-90).

²¹⁸ sn The city of Laodicea had a famous medical school and exported a powder (called a “Phrygian powder”) that was widely used as an eye salve. It was applied to the eyes in the form of a paste the consistency of dough (the Greek term for the salve here, κολλούριον, kollourion [Latin collyrium], is a diminutive form of the word for a long roll of bread).

²¹⁹ tn The Greek pronoun ὅσος (Josos) means “as many as” and can be translated “All those” or “Everyone.”

²²⁰ tn Grk “Behold.”

²²¹ tn Grk “come in to him.”

sn The expression in Greek does not mean entrance into the person, as is popularly taken, but entrance into a room or building toward the person. See ExSyn 380-82. Some interpreters understand the door here to be the door to the Laodicean church, and thus a collective or corporate image rather than an individual one.

²²² tn Grk “The one who conquers, to him I will grant.”

²²³ tn Or “who is victorious”; traditionally, “who overcomes.”

²²⁴ tn Grk “I will give [grant] to him.”

²²⁵ tn Or “have been victorious”; traditionally, “have overcome.”

²²⁶ tn Grk “and behold.” The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

²²⁷ tn Or “in the sky” (the same Greek word means both “heaven” and “sky”).

²²⁸ 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.”

²²⁹ sn The phrase speaking to me like a trumpet refers back to Rev 1:10.

²³⁰ tn The conjunction καί (kai), much like the vav-consecutive in Hebrew, appears to be introducing a final/purpose clause here rather than a coordinate clause.

²³¹ 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).

²³² tn Grk “and behold.” The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

²³³ tn BDAG 537 s.v. κεῖμαι 2 gives the translation “stand” for the term in this verse.

²³⁴ tn Grk “jasper stone.”

sn Jasper was a semiprecious gemstone, probably green in color (L&N 2.30).

²³⁵ sn Carnelian was a semiprecious gemstone, usually red in color (L&N 2.36).

²³⁶ tn Or “a rainbow emerald-like in appearance.”

²³⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

²³⁸ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the words “They were” to indicate the connection to the preceding material.

²³⁹ sn See the note on the word crown in Rev 3:11.

²⁴⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

²⁴¹ 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?…).”

²⁴² sn Some interpret the seven spirits of God as angelic beings, while others see them as a reference to the sevenfold ministry of the Holy Spirit.

²⁴³ tn This could refer to rock crystal, but it is possible this refers to ice (an older meaning). See BDAG 571 s.v. κρύσταλλος.

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

²⁴⁵ tn Perhaps, “in the middle of the throne area” (see L&N 83.10).

²⁴⁶ tn On the meaning of ζῴον (zwon) BDAG 431 s.v. 2 states, “Of the four peculiar beings at God’s throne, whose description Rv 4:6-9 reminds one of the ζῷα in Ezk 1:5ff, the cherubim. S. also Rv 5:6, 8, 11, 14; 6:1, 3, 5-7; 7:11; 14:3; 15:7; 19:4.”

²⁴⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

²⁴⁸ tn Both here and before the phrase “the third,” καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

²⁴⁹ tn Grk “six wings apiece,” but this is redundant with “each one” in English.

²⁵⁰ tn Some translations render ἔσωθεν (eswqen) as “under [its] wings,” but the description could also mean “filled all around on the outside and on the inside with eyes.” Since the referent is not available to the interpreter, the exact force is difficult to determine.

²⁵¹ tn Or “They never stop saying day and night.”

²⁵² 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.”

sn A quotation from (or an allusion to) Isa 6:3.

²⁵³ tn Here καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

²⁵⁴ tn Grk “the twenty-four elders fall down.” 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.”

²⁵⁵ sn See the note on the word crown in Rev 3:11.

²⁵⁶ tn The pronoun “his” is understood from the demonstrative force of the article τοῦ (tou) before θρόνου (qronou).

²⁵⁷ tc The past tense of “they existed” (ἦσαν, hsan) and the order of the expression “they existed and were created” seems backwards both logically and chronologically. The text as it stands is the more difficult reading and seems to have given rise to codex A omitting the final “they were created,” 2329 replacing “they existed” (ἦσαν) with “have come into being” (ἐγένοντο, egeneto), and 046 adding οὐκ (ouk, “not”) before ἦσαν (“they did not exist, [but were created]”). Several mss (1854 2050 Ï^A sa) also attempt to alleviate the problem by replacing ἦσαν with “they are” (εἰσιν, eisin).

²⁵⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

²⁵⁹ tn Grk “written on the inside and the outside” (an idiom for having writing on both sides).

²⁶⁰ 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.”

²⁶¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

²⁶² tn Here καί (kai) has been translated as “so” to indicate the implied result of no one being found worthy to open the scroll.

²⁶³ tn Grk “much.”

²⁶⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

²⁶⁵ tn Grk “says” (a historical present).

²⁶⁶ 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).

²⁶⁷ tn Or “has been victorious”; traditionally, “has overcome.”

²⁶⁸ tn The infinitive has been translated as an infinitive of result here.

²⁶⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

²⁷⁰ tn Perhaps, “in the middle of the throne area” (see L&N 83.10).

²⁷¹ tn Or “slaughtered”; traditionally, “slain.” 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. This phrase does not imply that the Lamb “appeared to have been killed” but in reality was not, because the wider context of the NT shows that in fact the Lamb, i.e., Jesus, was killed. See 13:3 for the only other occurrence of this phrase in the NT.

²⁷² tn Grk “killed, 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.”

²⁷³ sn The relative pronoun which is masculine, referring back to the eyes rather than to the horns.

²⁷⁴ tc There is good ms evidence for the inclusion of “seven” (ἑπτά, Jepta; ̲⁴ א 2053 2351 Ï^K). There is equally good ms support for the omission of the term (A 1006 1611 Ï^A pc). It may have been accidentally added due to its repeated presence in the immediately preceding phrases, or it may have been intentionally added to maintain the symmetry of the phrases or more likely to harmonize the phrase with 1:4; 3:1; 4:5. Or it may have been accidentally deleted by way of homoioteleuton (τὰ ἑπτά, ta Jepta). A decision is difficult in this instance. NA²⁷ also does not find the problem easy to solve, placing the word in brackets to indicate doubts as to its authenticity.

²⁷⁵ sn See the note on the phrase the seven spirits of God in Rev 4:5.

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

²⁷⁷ 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.

²⁷⁸ tn Grk “fell down.” 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.”

²⁷⁹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

²⁸⁰ sn This interpretive comment by the author forms a parenthesis in the narrative.

²⁸¹ tn The redundant participle λέγοντες (legontes) has not been translated here.

²⁸² tn Or “slaughtered”; traditionally, “slain.”

²⁸³ tn The preposition ἐν (en) is taken to indicate price here, like the Hebrew preposition ב (bet) does at times. BDAG 329 s.v. ἐν 5.b states, “The ἐν which takes the place of the gen. of price is also instrumental ἠγόρασας ἐν τῷ αἵματί σου Rv 5:9 (cp. 1 Ch 21:24 ἀγοράζω ἐν ἀργυρίῳ).”

²⁸⁴ tc The Greek text as it stands above (i.e., the reading τῷ θεῷ [tw qew] alone) is found in codex A. א 2050 2344 Ï sy add the term “us” (ἡμᾶς, Jhmas), either before or after τῷ θεῷ, as an attempt to clarify the object of “purchased” (ἠγόρασας, hgorasa"). A few mss (1 vg^ms) delete the reference to God altogether and simply replace it with “us” (ἡμᾶς). This too is an attempt to remove ambiguity in the phrase and provide an object for “purchased.” The shorter reading, supported by the best witness for Revelation, best accounts for the other readings.

²⁸⁵ tn The word “persons” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

²⁸⁶ tn Grk “and language,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

²⁸⁷ tn The verb ἐποίησας (epoihsas) is understood to mean “appointed” here. For an example of this use, see Mark 3:14.

²⁸⁸ tc The vast majority of witnesses have αὐτούς (autous, “them”) here, while the Textus Receptus reads ἡμᾶς (Jhmas, “us”) with insignificant support (pc gig vg^cl sa Prim Bea). There is no question that the original text read αὐτούς here.

²⁸⁹ tn The reference to “kingdom and priests” may be a hendiadys: “priestly kingdom.”

²⁹⁰ tn The words “to serve” are not in the Greek text, but are implied by the word “priests.”

²⁹¹ tc The textual problem here between the present tense βασιλεύουσιν (basileuousin, “they are reigning”; so A 1006 1611 Ï^K pc) and the future βασιλεύσουσιν (basileusousin, “they will reign”; so א 1854 2053 Ï^A pc lat co) is a difficult one. Both readings have excellent support. On the one hand, the present tense seems to be the harder reading in this context. On the other hand, codex A elsewhere mistakes the future for the present (20:6). Further, the lunar sigma in uncial script could have been overlooked by some scribes, resulting in the present tense. All things considered, there is a slight preference for the future.

²⁹² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

²⁹³ 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.

²⁹⁴ 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.

²⁹⁵ tn The words “all of whom” are not in the Greek text, but have been supplied to indicate the resumption of the phrase “the voice of many angels” at the beginning of the verse.

²⁹⁶ tn Grk “saying.”

²⁹⁷ tn Or “slaughtered”; traditionally, “slain.”

²⁹⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

²⁹⁹ tn Grk “saying.”

³⁰⁰ tn Or “dominion.”

³⁰¹ tn Grk “fell down.” 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.”

³⁰² tn Grk “saying like a voice [or sound] of thunder.”

³⁰³ tc The addition of “and see” (καὶ ἴδε or καὶ βλέπε [kai ide or kai blepe]) to “come” (ἔρχου, ercou) in 6:1, 3-5, 7 is a gloss directed to John, i.e., “come and look at the seals and the horsemen!” But the command ἔρχου is better interpreted as directed to each of the horsemen. The shorter reading also has the support of the better witnesses.

³⁰⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of hearing the voice summon the first rider.

³⁰⁵ 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 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) as mentioned in the text-critical note on 6:1. Thus, for these copyists it was redundant to add “and I looked” again.

³⁰⁶ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

³⁰⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

³⁰⁸ tn Grk “the one sitting on it.”

sn The one who rode it. The identity of the first rider on the white horse has been discussed at great length by interpreters. Several answers are given: (1) A number understand the rider on the white horse to be Christ himself, identifying this horse and rider with the one mentioned in 19:11, where the identification is clear (cf. 19:13, 16). It must be noted, though, that there is little in common between the two riders beyond the white horse. The word for “crown” is different, the armament is different, and the context here is different (conquest vs. retribution), with three other horsemen bringing catastrophe following. (2) Others see the rider on the white horse representing a spirit of military conquest that dominates human history and leads to the catastrophes that follow. (3) Another possibility is that the white horse rider represents the Antichrist, who appears later in Rev 11:7; 13:17, and whose similarity to Christ explains the similarity with the rider in 19:11. This interpretation has been discussed at length by M. Rissi, “The Rider on the White Horse: A Study of Revelation 6:1-8,” Int 18 (1964): 407-18. This interpretation is the most probable one.

³⁰⁹ sn See the note on the word crown in Rev 3:11.

³¹⁰ tn The participle νικῶν (nikwn) has been translated as substantival, the subject of the verb ἐξῆλθεν (exhlqen). Otherwise, as an adverbial participle of manner, it is somewhat redundant: “he rode out conquering and to conquer.”

³¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

³¹² tn Grk “he”; the referent (the Lamb) has been specified in the translation for clarity here and throughout the rest of the chapter.

³¹³ tn L&N 79.31 states, “‘fiery red’ (probably with a tinge of yellow or orange).”

³¹⁴ tn Grk “the one sitting on it.”

³¹⁵ tn The word “permission” is implied; Grk “it was given to him to take peace from the earth.”

³¹⁶ tn BDAG 979 s.v. σφάζω states, “Of the killing of a person by violence…σφάζειν τινά butcher or murder someone (4 Km 10:7; Jer 52:10; Manetho: 609 fgm. 8, 76 Jac. [in Jos., C. Ap. 1, 76]; Demetr.[?]: 722 fgm. 7; Ar. 10, 9) 1J 3:12; Rv 6:4. Pass. (Hdt. 5, 5) 5:9; 6:9; 18:24.”

³¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

³¹⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the third creature.

³¹⁹ 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.

³²⁰ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

³²¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

³²² tn Grk “the one sitting on it.”

³²³ sn A balance scale would have been a rod held by a rope in the middle with pans attached to both ends for measuring.

³²⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

³²⁵ tn BDAG 1086 s.v. χοῖνιξ states, “a dry measure, oft. used for grain, approximately equivalent to one quart or one liter, quart. A χ.of grain was a daily ration for one pers.…Rv 6:6ab.”

³²⁶ tn Grk “a quart of wheat for a denarius.” A denarius was one day’s pay for an average worker. The words “will cost” are used to indicate the genitive of price or value; otherwise the English reader could understand the phrase to mean “a quart of wheat to be given as a day’s pay.”

³²⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

³²⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

³²⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the fourth creature.

³³⁰ 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.

³³¹ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

³³² tn A sickly pallor, when referring to persons, or the green color of plants. BDAG 1085 s.v. χλωρός 2 states, “pale, greenish gray…as the color of a pers. in sickness contrasted with appearance in health…so the horse ridden by Death…ἵππος χλωρός Rv 6:8.” Because the color of the horse is symbolic, “pale green” is used in the translation. Cf. NIV, NCV “pale”; NASB “ashen.”

³³³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

³³⁴ tn Grk “the one sitting on it.”

³³⁵ tn Grk “And Hades was following with him.” The Greek expression μετ᾿ αὐτοῦ (met’ autou, “with him”) is Semitic and indicates close proximity. The translation “followed right behind” reflects this.

³³⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

³³⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

³³⁸ tn Grk “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).

³³⁹ tn Here καί (kai) has been translated as “now” to indicate the introduction of a new and somewhat different topic after the introduction of the four riders.

³⁴⁰ tn Or “murdered.” See the note on the word “butcher” in 6:4.

³⁴¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

³⁴² tn Grk “voice, saying”; the participle λέγοντες (legontes) is redundant in contemporary English and has not been translated here.

³⁴³ tn The expression ἕως πότε (ews pote) was translated “how long.” Cf. BDAG 423 s.v. ἕως 1.b.γ.

³⁴⁴ tn The Greek term here is δεσπότης (despoths; see L&N 37.63).

³⁴⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

³⁴⁶ tn Grk “until they had been completed.” The idea of a certain “number” of people is implied by the subject of πληρωθῶσιν (plhrwqwsin).

³⁴⁷ tn Though σύνδουλος (sundoulos) has been translated “fellow servant,” the word does not bear the connotation of a free individual serving another. See the note on the word “servants” in 1:1.

³⁴⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

³⁴⁹ tn Or “powerful”; Grk “a great.”

³⁵⁰ tn Or “like hairy sackcloth” (L&N 8.13).

³⁵¹ tn Grk “like blood,” understanding αἷμα (aima) as a blood-red color rather than actual blood (L&N 8.64).

³⁵² tn Or “in heaven” (the same Greek word means both “heaven” and “sky”). The genitive τοῦ οὐρανοῦ (tou ouranou) is taken as a genitive of place.

³⁵³ tn Grk “throws [off]”; the indicative verb has been translated as a participle due to English style.

³⁵⁴ tn L&N 3.37 states, “a fig produced late in the summer season (and often falling off before it ripens) – ‘late fig.’ ὡς συκὴ βάλλει τοὺς ὀλύνθους αὐτῆς ὑπὸ ἀνέμου μεγάλου σειομένη ‘as the fig tree sheds its late figs when shaken by a great wind’ Re 6:13. In the only context in which ὄλυνθος occurs in the NT (Re 6:13), one may employ an expression such as ‘unripe fig’ or ‘fig which ripens late.’”

³⁵⁵ tn Grk “great wind.”

³⁵⁶ tn Or “The heavens were.” The Greek word οὐρανός (ouranos) can mean either “heaven” or “sky.”

³⁵⁷ tn BDAG 125 s.v. ἀποχωρίζω states, “ὁ οὐρανὸς ἀπεχωρίσθη the sky was split Rv 6:14.” Although L&N 79.120 gives the meaning “the sky disappeared like a rolled-up scroll” here, a scroll that is rolled up does not “disappear,” and such a translation could be difficult for modern readers to understand.

³⁵⁸ tn On this term BDAG 317 s.v. ἑλίσσω states, “ὡς βιβλίον ἑλισσόμενον like a scroll that is rolled up…Rv 6:14.”

³⁵⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

³⁶⁰ 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.

³⁶¹ 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).

³⁶² tn See the note on the word “servants” in 1:1.

³⁶³ 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.

³⁶⁴ tn It is difficult to say where this quotation ends. The translation ends it after “withstand it” at the end of v. 17, but it is possible that it should end here, after “Lamb” at the end of v. 16. If it ends after “Lamb,” v. 17 is a parenthetical explanation by the author.

³⁶⁵ tc Most mss (A Ï bo) change the pronoun “their” to “his” (αὐτοῦ, autou) in order to bring the text in line with the mention of the one seated on the throne in the immediately preceding verse, and to remove the ambiguity about whose wrath is in view here. The reading αὐτῶν (autwn, “their”) is well supported by א C 1611 1854 2053 2329 2344 pc latt sy. On both internal and external grounds, it should be regarded as original.

³⁶⁶ tn The translation “to withstand (it)” for ἵστημι (Jisthmi) is based on the imagery of holding one’s ground in a military campaign or an attack (BDAG 482 s.v. B.4).

³⁶⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

³⁶⁸ 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.”

³⁶⁹ tn Grk “having,” but v. 3 makes it clear that the angel’s purpose is to seal others with the seal he carries.

³⁷⁰ tn Or “signet” (L&N 6.54).

³⁷¹ 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.

³⁷² tn The word “permission” is implied; Grk “to whom it was given to them to damage the earth.”

³⁷³ tn Grk “saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

³⁷⁴ tn See the note on the word “servants” in 1:1.

³⁷⁵ tn Here καί (kai) has been translated as “now” to indicate the introduction of new but related material.

³⁷⁶ tn Grk “who were sealed.”

³⁷⁷ tn Normally, “every,” but since 144,000 is the total number, “all” is clearer here.

³⁷⁸ tn Grk “the sons of Israel,” normally an idiom for the Israelites as an ethnic entity (L&N 11.58). However, many scholars understand the expression in this context to refer to Christians rather than ethnic Israelites.

³⁷⁹ tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).

³⁸⁰ tn Here καί (kai) has not been 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.

³⁸¹ tn The dative here has been translated as a dative of possession.

³⁸² tn The verb is pluperfect, but the force is simple past. See ExSyn 586.

³⁸³ 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.”

³⁸⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

³⁸⁵ tn Grk “spoke” or “declared to,” but in the context “asked” reads more naturally in English.

³⁸⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of the previous question.

³⁸⁷ tn Though the expression “the answer” is not in the Greek text, it is clearly implied. Direct objects in Greek were frequently omitted when clear from the context.

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

³⁸⁹ 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.

³⁹⁰ tn Or “worship.” The word here is λατρεύω (latreuw).

³⁹¹ tn Grk “will spread his tent over them,” normally an idiom for taking up residence with someone, but when combined with the preposition ἐπί (epi, “over”) the idea is one of extending protection or shelter (BDAG 929 s.v. σκηνόω).

³⁹² tn An allusion to Isa 49:10. The phrase “burning heat” is one word in Greek (καῦμα, kauma) that refers to a burning, intensely-felt heat. See BDAG 536 s.v.

³⁹³ sn An allusion to Isa 25:8.

³⁹⁴ tn Here καί (kai) has been translated as “now” to indicate the resumption of the topic of the seals.

³⁹⁵ tn Grk “he”; the referent (the Lamb) has been specified in the translation for clarity.

³⁹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

³⁹⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

³⁹⁸ tn Grk “having.”

³⁹⁹ sn A golden censer was a bowl in which incense was burned. The imagery suggests the OT role of the priest.

⁴⁰⁰ 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.

⁴⁰¹ 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.

⁴⁰² tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁴⁰³ 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.

⁴⁰⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

⁴⁰⁵ 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?…).”

⁴⁰⁶ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

⁴⁰⁷ tn Grk “having.”

⁴⁰⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁴⁰⁹ tn Here καί (kai) has been translated as “so that” because what follows has the logical force of a result clause.

⁴¹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

⁴¹¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁴¹² 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.”

⁴¹³ 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.”

⁴¹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

⁴¹⁵ tn Or “from heaven” (the same Greek word means both “heaven” and “sky”).

⁴¹⁶ tn Grk “fell.”

⁴¹⁷ tn Here καί (kai) has been translated as “now” in keeping with the parenthetical nature of this remark.

⁴¹⁸ tn Grk “is called,” but this is somewhat redundant in contemporary English.

⁴¹⁹ 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.

⁴²⁰ tn Here καί (kai) has been translated as “so” to indicate the implied result of the star falling on the waters.

⁴²¹ tn That is, terribly bitter (see the note on “Wormwood” earlier in this verse).

⁴²² tn Grk “and many of the men died from these waters because they were bitter.”

⁴²³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

⁴²⁴ tn Grk “the day did not shine [with respect to] the third of it.”

⁴²⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

⁴²⁶ tn Grk “one eagle.”

⁴²⁷ 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.

⁴²⁸ 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.”

⁴²⁹ tn Grk “about to sound their trumpets,” but this is redundant in English.

⁴³⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

⁴³¹ tn Or “from heaven” (the same Greek word means both “heaven” and “sky”).

⁴³² 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.”

⁴³³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁴³⁴ tn Grk “the shaft,” but since this would be somewhat redundant in English, the pronoun “it” is used here.

⁴³⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁴³⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

⁴³⁷ tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”

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

⁴³⁹ 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).

⁴⁴⁰ tn Grk “men”; but ἄνθρωπος (anqrwpo") is used in a generic sense here of both men and women.

⁴⁴¹ tn The article τῶν (twn) has been translated as a possessive pronoun here (ExSyn 215).

⁴⁴² tn Grk “It was not permitted to them”; the referent (the locusts) has been specified in the translation for clarity.

⁴⁴³ tn The word “permission” is not in the Greek text, but is implied.

⁴⁴⁴ tn The two ἵνα (Jina) clauses of 9:5 are understood to be functioning as epexegetical or complementary clauses related to ἐδόθη (edoqh).

⁴⁴⁵ 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.”

⁴⁴⁶ tn The pronoun “them” is not in the Greek text but is picked up from the previous clause.

⁴⁴⁷ tn Grk “like the torture,” but this is redundant in contemporary English.

⁴⁴⁸ tn Grk “a man”; but ἄνθρωπος (anqrwpo") is used here in an individualized sense without being limited to the male gender.

⁴⁴⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁴⁵⁰ tn Grk “men”; but ἄνθρωπος (anqrwpo") is used in a generic sense here of both men and women.

⁴⁵¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

⁴⁵² 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.

⁴⁵³ 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.

⁴⁵⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁴⁵⁵ 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”).

⁴⁵⁶ 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.

⁴⁵⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁴⁵⁸ 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.

⁴⁵⁹ tn In the Greek text there is a shift to the present tense here; the previous verbs translated “had” are imperfects.

⁴⁶⁰ tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”

⁴⁶¹ sn Both the Hebrew Abaddon and the Greek Apollyon mean “Destroyer.”

⁴⁶² tn Grk “behold.” Here ἰδού (idou) has been translated as “but” to indicate the contrast present in the context.

⁴⁶³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

⁴⁶⁴ 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.

⁴⁶⁵ tn Grk “having.”

⁴⁶⁶ 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.”

⁴⁶⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

⁴⁶⁸ tn The Greek article τήν (thn) has been translated with demonstrative force here.

⁴⁶⁹ 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.

⁴⁷⁰ tn Grk “so that they might kill,” but the English infinitive is an equivalent construction to indicate purpose here.

⁴⁷¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁴⁷² tn Grk “twenty thousand of ten thousands.”

⁴⁷³ 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.

⁴⁷⁴ tn Grk “and those seated on them.”

⁴⁷⁵ tn Grk “the vision”; the Greek article has been translated as a possessive pronoun (ExSyn 215).

⁴⁷⁶ tn L&N 79.31 states, “‘fiery red’ (probably with a tinge of yellow or orange).”

⁴⁷⁷ tn On this term BDAG 1022 s.v. ὑακίνθινος states, “hyacinth-colored, i.e. dark blue (dark red?) w. πύρινος Rv 9:17.”

⁴⁷⁸ tn On this term BDAG 446 s.v. θειώδης states, “sulphurous Rv 9:17.”

⁴⁷⁹ sn The colors of the riders’ breastplates parallel the three plagues of fire, smoke, and sulfur in v. 18.

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

⁴⁸¹ tn Traditionally, “brimstone.”

⁴⁸² 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”).

⁴⁸³ tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”

⁴⁸⁴ tn Grk “is.”

⁴⁸⁵ tn The word “made” is not in the Greek text but is implied.

⁴⁸⁶ 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.

⁴⁸⁷ 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.

⁴⁸⁸ 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.”

⁴⁸⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

⁴⁹⁰ tn Or “clothed.”

⁴⁹¹ tn Or “like fiery pillars,” translating πυρός (puros) as an attributive genitive.

⁴⁹² 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.”

⁴⁹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

⁴⁹⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

⁴⁹⁵ tn The words “just then” are not in the Greek text, but are implied.

⁴⁹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

⁴⁹⁷ tn On this phrase see BDAG 1092 s.v. χρόνος.

⁴⁹⁸ tn Grk “But in the days of the voice of the seventh angel.”

⁴⁹⁹ tn The aorist ἐτελέσθη (etelesqh) has been translated as a proleptic (futuristic) aorist (ExSyn 564 cites this verse as an example).

⁵⁰⁰ 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).

⁵⁰¹ tn See the note on the word “servants” in 1:1.

⁵⁰² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

⁵⁰³ tn The participle λαλοῦσαν (lalousan) has been translated as “began to speak.” The use of πάλιν (palin) indicates an ingressive idea.

⁵⁰⁴ 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.”

⁵⁰⁵ tn Grk “again, saying.” The participle λέγουσαν (legousan) is redundant in contemporary English and has not been translated.

⁵⁰⁶ tn The perfect passive participle ἠνεῳγμένον (hnewgmenon) is in second attributive position and has been translated as an attributive adjective.

⁵⁰⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of the instructions given by the voice.

⁵⁰⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁵⁰⁹ 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.

⁵¹⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁵¹¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the instructions given by the angel.

⁵¹² tn Grk “it was.” The idea of taste is implied.

⁵¹³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

⁵¹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

⁵¹⁵ tn The referent of “they” is not clear in the Greek text.

⁵¹⁶ 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.

⁵¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

⁵¹⁸ tn Grk “a reed” (but these were used for measuring). Cf. Ezek 40:3ff.

⁵¹⁹ tn Grk “saying.”

⁵²⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

⁵²¹ tn On the term αὐλήν (aulhn) BDAG 150 s.v. αὐλή 1 states, “(outer) court of the temple…Rv 11:2.”

⁵²² tn The precise meaning of the phrase ἔκβαλε ἔξωθεν (ekbale exwqen) is difficult to determine.

⁵²³ tn Or “to the nations” (the same Greek word may be translated “Gentiles” or “nations”).

⁵²⁴ sn The holy city appears to be a reference to Jerusalem. See also Luke 21:24.

⁵²⁵ tn The word “authority” is not in the Greek text, but is implied. “Power” would be another alternative that could be supplied here.

⁵²⁶ sn This description is parenthetical in nature.

⁵²⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁵²⁸ tn This is a collective singular in Greek.

⁵²⁹ tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”

⁵³⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁵³¹ tn Or “authority.”

⁵³² tn Grk “the days.”

⁵³³ 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.

⁵³⁴ tn Or “authority.”

⁵³⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁵³⁶ tn Or “be victorious over”; traditionally, “overcome.”

⁵³⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁵³⁸ tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).

⁵³⁹ tn Grk “spiritually.”

⁵⁴⁰ tn The word “every” is not in the Greek text, but is implied by the following list.

⁵⁴¹ 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.

⁵⁴² tn Or “to be buried.”

⁵⁴³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

⁵⁴⁴ tn Grk “fell upon.”

⁵⁴⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

⁵⁴⁶ 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.

⁵⁴⁷ tn Grk “they”; the referent (the two prophets) has been specified in the translation for clarity.

⁵⁴⁸ tn The conjunction καί (kai) seems to be introducing a temporal clause contemporaneous in time with the preceding clause.

⁵⁴⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁵⁵⁰ tn Grk “seven thousand names of men.”

⁵⁵¹ tn Grk “has passed.”

⁵⁵² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

⁵⁵³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

⁵⁵⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

⁵⁵⁵ 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.”

⁵⁵⁶ tn Grk “saying.”

⁵⁵⁷ 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.”

⁵⁵⁸ tn The aorist verb ἐβασίλευσας (ebasileusa") has been translated ingressively.

⁵⁵⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁵⁶⁰ tn Or “The Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

⁵⁶¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

⁵⁶² tn See the note on the word “servants” in 1:1.

⁵⁶³ tn Grk “who fear.”

⁵⁶⁴ 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.

⁵⁶⁵ 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.

⁵⁶⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence on events within the vision.

⁵⁶⁷ 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?…).”

⁵⁶⁸ 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.

⁵⁶⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

⁵⁷⁰ sn Sun…moon…stars. This imagery is frequently identified with the nation Israel because of Joseph’s dream in Gen 37.

⁵⁷¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁵⁷² 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.

⁵⁷³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

⁵⁷⁴ 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.

⁵⁷⁵ tn Here καί (kai) has been translated as “now” to indicate that this remark is virtually parenthetical.

⁵⁷⁶ tn Grk “its”; the referent (the dragon) has been specified in the translation for clarity.

⁵⁷⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

⁵⁷⁸ tn Here καί (kai) has been translated as “so” to indicate the conclusion of the anticipated birth.

⁵⁷⁹ 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.”

⁵⁸⁰ tn Grk “shepherd.”

⁵⁸¹ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

⁵⁸² 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).

⁵⁸³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁵⁸⁴ tn Grk “and the woman,” which would be somewhat redundant in English.

⁵⁸⁵ tn Or “desert.”

⁵⁸⁶ tn Grk “where she has there a place prepared by God.”

⁵⁸⁷ tn Grk “so they can take care of her.”

⁵⁸⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

⁵⁸⁹ 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).

⁵⁹⁰ tn Here καί (kai) has been translated as “but” to indicate the implied contrast.

⁵⁹¹ tn The words “to prevail” are not in the Greek text, but are implied.

⁵⁹² tn Grk “found.”

⁵⁹³ tn Grk “for them”; the referent (the dragon and his angels, v. 7) has been specified in the translation for clarity.

⁵⁹⁴ tn Here καί (kai) has been translated as “so” to indicate the result of the war in heaven.

⁵⁹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

⁵⁹⁶ tn Or “the right of his Messiah to rule.” See L&N 37.35.

⁵⁹⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

⁵⁹⁸ 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.

⁵⁹⁹ tn Or “who accuses them continually.”

⁶⁰⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast.

⁶⁰¹ sn They did not love their lives. See Matt 16:25; Luke 17:33; John 12:25.

⁶⁰² 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).

⁶⁰³ 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.

⁶⁰⁴ tn Here καί (kai) has been translated as “now” because the clause it introduces is clearly resumptive.

⁶⁰⁵ tn Grk “saw.”

⁶⁰⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present here.

⁶⁰⁷ tn Or “desert.”

⁶⁰⁸ tn The word “God” is supplied based on the previous statements made concerning “the place prepared for the woman” in 12:6.

⁶⁰⁹ 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).

⁶¹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

⁶¹¹ tn Grk “so that he might make her swept away.”

⁶¹² tn Here καί (kai) has been translated as “but” to indicate the contrast present here.

⁶¹³ tn Grk “the earth helped the woman.”

⁶¹⁴ tn Grk “the earth opened its mouth” (a metaphor for the ground splitting open).

⁶¹⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of the woman’s escape.

⁶¹⁶ tn Grk “her seed” (an idiom for offspring, children, or descendants).

⁶¹⁷ tn Or “who obey.”

⁶¹⁸ tn Grk “and having.”

⁶¹⁹ tn Grk “the testimony of Jesus,” which may involve a subjective genitive (“Jesus’ testimony”) or, more likely, an objective genitive (“testimony about Jesus”).

⁶²⁰ tn Grk “he”; the referent (the dragon) has been specified in the translation for clarity.

⁶²¹ 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.”

⁶²² tn Or “sandy beach” (L&N 1.64).

⁶²³ 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.

⁶²⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

⁶²⁵ 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.

⁶²⁶ 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.

⁶²⁷ 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.

⁶²⁸ tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the following description of the beast.

⁶²⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁶³⁰ tn Grk “gave it”; the referent (the beast) has been specified in the translation for clarity.

⁶³¹ tn For the translation “authority to rule” for ἐξουσία (exousia) see L&N 37.35.

⁶³² 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.

⁶³³ 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.

⁶³⁴ 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.

⁶³⁵ 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).”

⁶³⁶ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

⁶³⁷ tn On the use of the masculine pronoun to refer to the beast, see the note on the word “It” in 13:1.

⁶³⁸ 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.

⁶³⁹ tn For the translation “proud words” (Grk “great things” or “important things”) see BDAG 624 s.v. μέγας 4.b.

⁶⁴⁰ tn Grk “to it was granted.”

⁶⁴¹ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

⁶⁴² tn Here καί (kai) has been translated as “so” to indicate the implied result of the permission granted to the beast.

⁶⁴³ tn Grk “he” (or “it”); the referent (the beast) has been specified in the translation for clarity.

⁶⁴⁴ 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).

⁶⁴⁵ 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.

⁶⁴⁶ 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.

⁶⁴⁷ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

⁶⁴⁸ 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.

⁶⁴⁹ tn Grk “it”; the referent (the beast) has been specified in the translation for clarity.

⁶⁵⁰ 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.

⁶⁵¹ tn Or “slaughtered”; traditionally, “slain.”

⁶⁵² 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.

⁶⁵³ 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.”

⁶⁵⁴ tn Or “perseverance.”

⁶⁵⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

⁶⁵⁶ sn This second beast is identified in Rev 16:13 as “the false prophet.”

⁶⁵⁷ 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.

⁶⁵⁸ 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.

⁶⁵⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

⁶⁶⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁶⁶¹ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

⁶⁶² 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.”

⁶⁶³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁶⁶⁴ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both men and women.

⁶⁶⁵ 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).

⁶⁶⁶ tn Grk “it”; the referent (the second beast) has been specified in the translation for clarity.

⁶⁶⁷ tn Grk “it was given [permitted] to it [the second beast].”

⁶⁶⁸ tn Grk “breath,” but in context the point is that the image of the first beast is made to come to life and speak.

⁶⁶⁹ tn Grk “of the beast”; the word “first” has been supplied to specify the referent.

⁶⁷⁰ tn Or “forced”; Grk “makes” (ποιεῖ, poiei).

⁶⁷¹ tn See the note on the word “servants” in 1:1.

⁶⁷² 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.

⁶⁷³ 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.

⁶⁷⁴ tn Grk “except the one who had.”

⁶⁷⁵ tn Grk “his name or the number of his name.”

⁶⁷⁶ tn Grk “Here is wisdom.”

⁶⁷⁷ 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.

⁶⁷⁸ 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.

⁶⁷⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

⁶⁸⁰ tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).

⁶⁸¹ 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.

⁶⁸² tn Here καί (kai) has been translated as “now” to indicate the introduction of a new topic.

⁶⁸³ 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.

⁶⁸⁴ tn The aorist passive verb is rendered as a reflexive (“defiled themselves”) by BDAG 657 s.v. μολύνω 2.

⁶⁸⁵ tn Grk “in their mouth was not found a lie.”

⁶⁸⁶ 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.

⁶⁸⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

⁶⁸⁸ 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).

⁶⁸⁹ 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.’”

⁶⁹⁰ tn Grk “having.”

⁶⁹¹ tn Or “an eternal gospel to announce as good news.”

⁶⁹² tn Grk “to those seated on the earth.”

⁶⁹³ 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.

⁶⁹⁴ 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.

⁶⁹⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁶⁹⁶ 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.

⁶⁹⁷ tn Grk “And another angel, a second.”

⁶⁹⁸ 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.

⁶⁹⁹ tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.

⁷⁰⁰ sn The fall of Babylon the great city is described in detail in Rev 18:2-24.

⁷⁰¹ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

⁷⁰² 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).

⁷⁰³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁷⁰⁴ tn Grk “And another angel, a third.”

⁷⁰⁵ tn Grk “followed them.”

⁷⁰⁶ tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.

⁷⁰⁷ tn Grk “he himself.”

⁷⁰⁸ 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.

⁷⁰⁹ tn Traditionally, “brimstone.”

⁷¹⁰ tn The Greek pronoun is plural here even though the verbs in the previous verse are singular.

⁷¹¹ 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.

⁷¹² 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).

⁷¹³ tn Grk “and.”

⁷¹⁴ tn Grk “Here is.”

⁷¹⁵ tn Or “the perseverance.”

⁷¹⁶ tn Grk “who keep.”

⁷¹⁷ tn The words “hold to” are implied as a repetition of the participle translated “keep” (οἱ τηροῦντες, Joi throunte").

⁷¹⁸ 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.”

⁷¹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

⁷²⁰ tn Or “from their trouble” (L&N 22.7).

⁷²¹ tn Grk “their deeds will follow with them.”

⁷²² tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

⁷²³ tn Grk “and behold, a white cloud.”

⁷²⁴ 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).

⁷²⁵ tn Grk “like a son of man, having.” In the Greek text this is a continuation of the previous sentence.

⁷²⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

⁷²⁷ tn Grk “Send out.”

⁷²⁸ tn The aorist θέρισον (qerison) has been translated ingressively.

⁷²⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.

⁷³⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

⁷³¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁷³² tn Grk “who had authority over.” This appears to be the angel who tended the fire on the altar.

⁷³³ tn Grk “to the one having the sharp sickle”; the referent (the angel in v. 17) has been specified in the translation for clarity.

⁷³⁴ tn Grk “Send.”

⁷³⁵ 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.”

⁷³⁶ 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.”

⁷³⁷ tn The genitive τῆς γῆς (ths ghs), taken symbolically, could be considered a genitive of apposition.

⁷³⁸ 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.”

⁷³⁹ tn On the use of ἥκμασαν (hkmasan) BDAG 36 s.v. ἀκμάζω states, “to bloom…of grapes…Rv 14:18.”

⁷⁴⁰ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.

⁷⁴¹ 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”).

⁷⁴² 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).

⁷⁴³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

⁷⁴⁴ sn The winepress was stomped. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process).

⁷⁴⁵ 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.’”

⁷⁴⁶ 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.

⁷⁴⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

⁷⁴⁸ tn Grk “seven plagues – the last ones.”

⁷⁴⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

⁷⁵⁰ sn See Rev 4:6 where the sea of glass was mentioned previously.

⁷⁵¹ tn Or “had been victorious over”; traditionally, “had overcome.”

⁷⁵² tn Grk “of his name, standing.” A new sentence was started here in the translation by supplying the words “They were.”

⁷⁵³ 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.”

⁷⁵⁴ tn Grk “harps of God.” The phrase τοῦ θεοῦ (tou qeou) has been translated as a genitive of agency.

⁷⁵⁵ tn Here καί (kai) has not been translated.

⁷⁵⁶ tn See the note on the word “servants” in 1:1.

⁷⁵⁷ tn Grk “saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

⁷⁵⁸ 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.”

⁷⁵⁹ tn Or “righteous,” although the context favors justice as the theme.

⁷⁶⁰ 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.

⁷⁶¹ 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.

⁷⁶² 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).

⁷⁶³ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

⁷⁶⁴ 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.”

⁷⁶⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁷⁶⁶ 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.”

⁷⁶⁷ 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.

⁷⁶⁸ 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).

⁷⁶⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

⁷⁷⁰ tn Or “anger.”

⁷⁷¹ 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.

⁷⁷² tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

⁷⁷³ tn Or “anger.” Here τοῦ θυμοῦ (tou qumou) has been translated as a genitive of content.

⁷⁷⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of the directions given by the voice from the temple.

⁷⁷⁵ tn Grk “the first”; the referent (the first angel) has been specified in the translation for clarity.

⁷⁷⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

⁷⁷⁷ tn Or “ulcerated sores”; the term in the Greek text is singular but is probably best understood as a collective singular.

⁷⁷⁸ tn Grk ‘the men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

⁷⁷⁹ tn Here καί (kai) has been translated as “next” to indicate the implied sequence of events within the vision.

⁷⁸⁰ tn Grk “the second”; the referent (the second angel) has been specified in the translation for clarity.

⁷⁸¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

⁷⁸² tn Grk “the third”; the referent (the third angel) has been specified in the translation for clarity.

⁷⁸³ tn Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the remarks that follow.

⁷⁸⁴ tn Or “righteous,” although the context favors justice as the theme.

⁷⁸⁵ tn Or “because you have judged these things.” The pronoun ταῦτα (tauta) is neuter gender.

⁷⁸⁶ 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.

⁷⁸⁷ tn Grk “They are worthy”; i.e., of this kind of punishment. By extension, “they got what they deserve.”

⁷⁸⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

⁷⁸⁹ tn Grk “the altar saying.”

⁷⁹⁰ 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.”

⁷⁹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

⁷⁹² tn Grk “the fourth”; the referent (the fourth angel) has been specified in the translation for clarity.

⁷⁹³ tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

⁷⁹⁴ tn Here καί (kai) has been translated as “thus” to indicate the implied result of the bowl poured on the sun.

⁷⁹⁵ tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

⁷⁹⁶ 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.”

⁷⁹⁷ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

⁷⁹⁸ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

⁷⁹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

⁸⁰⁰ tn Grk “the fifth”; the referent (the fifth angel) has been specified in the translation for clarity.

⁸⁰¹ tn Here καί (kai) has been translated as “so that” to indicate the implied result of the fifth bowl being poured out.

⁸⁰² tn Grk “his kingdom became dark.”

⁸⁰³ tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

⁸⁰⁴ tn On this term BDAG 620 s.v. μασάομαι states, “bite w. acc. τὰς γλώσσας bite their tongues Rv 16:10.”

⁸⁰⁵ tn The preposition ἐκ (ek) has been translated here and twice in the following verse with a causal sense.

⁸⁰⁶ 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.”

⁸⁰⁷ tn Or “ulcerated sores” (see 16:2).

⁸⁰⁸ tn Grk “and they did not repent.” Here καί (kai) has been translated as “but nevertheless” to express the contrast here.

⁸⁰⁹ tn Grk “they did not repent” The addition of “still refused” reflects the hardness of people’s hearts in the context.

⁸¹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

⁸¹¹ tn Grk “the sixth”; the referent (the sixth angel) has been specified in the translation for clarity.

⁸¹² tn Grk “and its water was dried up.” Here the passive construction has been translated as an active one.

⁸¹³ tn Grk “in order that the way might be prepared.” Here the passive construction has been translated as an active one.

⁸¹⁴ 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.”

⁸¹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

⁸¹⁶ sn According to the next verse, these three unclean spirits are spirits of demons.

⁸¹⁷ 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.”

⁸¹⁸ 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.”

⁸¹⁹ 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).”

⁸²⁰ 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.

⁸²¹ 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.

⁸²² 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.

⁸²³ tn Grk “they”; the referent (the demonic spirits, v. 14) has been specified in the translation for clarity.

⁸²⁴ tn Grk “gathered them”; the referent (the kings and [implied] their armies, v. 14) has been specified in the translation for clarity.

⁸²⁵ 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.

⁸²⁶ tn Here καί (kai) has been translated as “finally” to indicate the conclusion of the seven bowl judgments.

⁸²⁷ tn Grk “the seventh”; the referent (the seventh angel) has been specified in the translation for clarity.

⁸²⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

⁸²⁹ 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?…).”

⁸³⁰ tn The singular ἄνθρωπος (anqrwpo") is used generically here to refer to the human race.

⁸³¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁸³² tn Or “of the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

⁸³³ tn Grk “fell.”

⁸³⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of Babylon’s misdeeds (see Rev 14:8).

⁸³⁵ 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”).

⁸³⁶ 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.

⁸³⁷ tn Grk “And every.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁸³⁸ tn Or “vanished.”

⁸³⁹ sn Every island fled away and no mountains could be found. Major geographical and topographical changes will accompany the Day of the Lord.

⁸⁴⁰ 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.

⁸⁴¹ 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.

⁸⁴² 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).

⁸⁴³ tn Grk “the men”; for stylistic reasons the pronoun “they” is used here.

⁸⁴⁴ tn Grk “the plague of it.”

⁸⁴⁵ tn Grk “since the plague of it was exceedingly great.”

⁸⁴⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

⁸⁴⁷ 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.”

⁸⁴⁸ 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.”

⁸⁴⁹ 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.

⁸⁵⁰ 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.

⁸⁵¹ 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).

⁸⁵² tn Or “desert.”

⁸⁵³ tn The word “there” is not in the Greek text, but is supplied for stylistic reasons.

⁸⁵⁴ tn Here καί (kai) has been translated as “now” to indicate the detailed description of the woman, which is somewhat parenthetical in nature.

⁸⁵⁵ tn The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors.

⁸⁵⁶ tn Grk “gilded with gold” (an instance of semantic reinforcement, see L&N 49.29).

⁸⁵⁷ 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.

⁸⁵⁸ 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.

⁸⁵⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁸⁶⁰ 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”).

⁸⁶¹ 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.

⁸⁶² tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁸⁶³ tn Grk “I marveled a great marvel” (an idiom for great astonishment).

⁸⁶⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

⁸⁶⁵ 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.

⁸⁶⁶ 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.”

⁸⁶⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁸⁶⁸ 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).

⁸⁶⁹ tn Grk “Here is the mind that has wisdom.”

⁸⁷⁰ 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.

⁸⁷¹ tn That is, one currently reigns.

⁸⁷² tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁸⁷³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁸⁷⁴ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

⁸⁷⁵ tn The word “kings” is not in the Greek text, but has been supplied to clarify the referent.

⁸⁷⁶ tn See BDAG 636 s.v. μετά A.2.a.α.

⁸⁷⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

⁸⁷⁸ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

⁸⁷⁹ 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.

⁸⁸⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁸⁸¹ 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.

⁸⁸² tn The final clause could also be turned into an adverbial clause of means: “They will consume her flesh by burning her with fire.”

⁸⁸³ tn Grk “hearts.”

⁸⁸⁴ tn Or “his intent.”

⁸⁸⁵ tn The infinitive ποιῆσαι (poihsai) was translated here as giving the logical means by which God’s purpose was carried out.

⁸⁸⁶ tn On this term BDAG 203 s.v. γνώμη 4 states, “declaration, decision, resolution…of God Rv 17:17.”

⁸⁸⁷ tn For this translation see BDAG 168 s.v. βασιλεία 1.a, “kingship, royal power, royal rule.”

⁸⁸⁸ tn Or “completed.”

⁸⁸⁹ tn Grk “And.” Because this remark is somewhat resumptive in nature, “as for” is used in the translation.