Revelation 9:1--20:15

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

² tn Or “from heaven” (the same Greek word means both “heaven” and “sky”).

³ 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.”

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

⁵ tn Grk “the shaft,” but since this would be somewhat redundant in English, the pronoun “it” is used here.

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

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

⁸ tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”

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

¹⁰ 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).

¹¹ tn Grk “men”; but ἄνθρωπος (anqrwpo") is used in a generic sense here of both men and women.

¹² tn The article τῶν (twn) has been translated as a possessive pronoun here (ExSyn 215).

¹³ tn Grk “It was not permitted to them”; the referent (the locusts) has been specified in the translation for clarity.

¹⁴ tn The word “permission” is not in the Greek text, but is implied.

¹⁵ tn The two ἵνα (Jina) clauses of 9:5 are understood to be functioning as epexegetical or complementary clauses related to ἐδόθη (edoqh).

¹⁶ 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.”

¹⁷ tn The pronoun “them” is not in the Greek text but is picked up from the previous clause.

¹⁸ tn Grk “like the torture,” but this is redundant in contemporary English.

¹⁹ tn Grk “a man”; but ἄνθρωπος (anqrwpo") is used here in an individualized sense without being limited to the male gender.

²⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

²¹ tn Grk “men”; but ἄνθρωπος (anqrwpo") is used in a generic sense here of both men and women.

²² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

²³ 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.

²⁴ 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.

²⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

²⁶ 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”).

²⁷ 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.

²⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

²⁹ 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.

³⁰ tn In the Greek text there is a shift to the present tense here; the previous verbs translated “had” are imperfects.

³¹ tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”

³² sn Both the Hebrew Abaddon and the Greek Apollyon mean “Destroyer.”

³³ tn Grk “behold.” Here ἰδού (idou) has been translated as “but” to indicate the contrast present in the context.

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

³⁵ 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.

³⁶ tn Grk “having.”

³⁷ 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.”

³⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

³⁹ tn The Greek article τήν (thn) has been translated with demonstrative force here.

⁴⁰ 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.

⁴¹ tn Grk “so that they might kill,” but the English infinitive is an equivalent construction to indicate purpose here.

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

⁴³ tn Grk “twenty thousand of ten thousands.”

⁴⁴ 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.

⁴⁵ tn Grk “and those seated on them.”

⁴⁶ tn Grk “the vision”; the Greek article has been translated as a possessive pronoun (ExSyn 215).

⁴⁷ tn L&N 79.31 states, “‘fiery red’ (probably with a tinge of yellow or orange).”

⁴⁸ tn On this term BDAG 1022 s.v. ὑακίνθινος states, “hyacinth-colored, i.e. dark blue (dark red?) w. πύρινος Rv 9:17.”

⁴⁹ tn On this term BDAG 446 s.v. θειώδης states, “sulphurous Rv 9:17.”

⁵⁰ sn The colors of the riders’ breastplates parallel the three plagues of fire, smoke, and sulfur in v. 18.

⁵¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁵² tn Traditionally, “brimstone.”

⁵³ 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”).

⁵⁴ tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”

⁵⁵ tn Grk “is.”

⁵⁶ tn The word “made” is not in the Greek text but is implied.

⁵⁷ 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.

⁵⁸ 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.

⁵⁹ 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.”

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

⁶¹ tn Or “clothed.”

⁶² tn Or “like fiery pillars,” translating πυρός (puros) as an attributive genitive.

⁶³ 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.”

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

⁶⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

⁶⁶ tn The words “just then” are not in the Greek text, but are implied.

⁶⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

⁶⁸ tn On this phrase see BDAG 1092 s.v. χρόνος.

⁶⁹ tn Grk “But in the days of the voice of the seventh angel.”

⁷⁰ tn The aorist ἐτελέσθη (etelesqh) has been translated as a proleptic (futuristic) aorist (ExSyn 564 cites this verse as an example).

⁷¹ 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).

⁷² tn See the note on the word “servants” in 1:1.

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

⁷⁴ tn The participle λαλοῦσαν (lalousan) has been translated as “began to speak.” The use of πάλιν (palin) indicates an ingressive idea.

⁷⁵ 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.”

⁷⁶ tn Grk “again, saying.” The participle λέγουσαν (legousan) is redundant in contemporary English and has not been translated.

⁷⁷ tn The perfect passive participle ἠνεῳγμένον (hnewgmenon) is in second attributive position and has been translated as an attributive adjective.

⁷⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of the instructions given by the voice.

⁷⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁸⁰ 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.

⁸¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁸² tn Here καί (kai) has been translated as “so” to indicate the implied result of the instructions given by the angel.

⁸³ tn Grk “it was.” The idea of taste is implied.

⁸⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

⁸⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

⁸⁶ tn The referent of “they” is not clear in the Greek text.

⁸⁷ 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.

⁸⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

⁸⁹ tn Grk “a reed” (but these were used for measuring). Cf. Ezek 40:3ff.

⁹⁰ tn Grk “saying.”

⁹¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

⁹² tn On the term αὐλήν (aulhn) BDAG 150 s.v. αὐλή 1 states, “(outer) court of the temple…Rv 11:2.”

⁹³ tn The precise meaning of the phrase ἔκβαλε ἔξωθεν (ekbale exwqen) is difficult to determine.

⁹⁴ tn Or “to the nations” (the same Greek word may be translated “Gentiles” or “nations”).

⁹⁵ sn The holy city appears to be a reference to Jerusalem. See also Luke 21:24.

⁹⁶ tn The word “authority” is not in the Greek text, but is implied. “Power” would be another alternative that could be supplied here.

⁹⁷ sn This description is parenthetical in nature.

⁹⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁹⁹ tn This is a collective singular in Greek.

¹⁰⁰ tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”

¹⁰¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁰² tn Or “authority.”

¹⁰³ tn Grk “the days.”

¹⁰⁴ 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.

¹⁰⁵ tn Or “authority.”

¹⁰⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁰⁷ tn Or “be victorious over”; traditionally, “overcome.”

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

¹⁰⁹ tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).

¹¹⁰ tn Grk “spiritually.”

¹¹¹ tn The word “every” is not in the Greek text, but is implied by the following list.

¹¹² 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.

¹¹³ tn Or “to be buried.”

¹¹⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

¹¹⁵ tn Grk “fell upon.”

¹¹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

¹¹⁷ 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.

¹¹⁸ tn Grk “they”; the referent (the two prophets) has been specified in the translation for clarity.

¹¹⁹ tn The conjunction καί (kai) seems to be introducing a temporal clause contemporaneous in time with the preceding clause.

¹²⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

¹²¹ tn Grk “seven thousand names of men.”

¹²² tn Grk “has passed.”

¹²³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

¹²⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

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

¹²⁶ 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.”

¹²⁷ tn Grk “saying.”

¹²⁸ tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”

¹²⁹ tn The aorist verb ἐβασίλευσας (ebasileusa") has been translated ingressively.

¹³⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

¹³¹ tn Or “The Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

¹³² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

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

¹³⁴ tn Grk “who fear.”

¹³⁵ 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.

¹³⁶ 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.

¹³⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence on events within the vision.

¹³⁸ 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?…).”

¹³⁹ 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.

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

¹⁴¹ sn Sun…moon…stars. This imagery is frequently identified with the nation Israel because of Joseph’s dream in Gen 37.

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

¹⁴³ 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.

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

¹⁴⁵ 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.

¹⁴⁶ tn Here καί (kai) has been translated as “now” to indicate that this remark is virtually parenthetical.

¹⁴⁷ tn Grk “its”; the referent (the dragon) has been specified in the translation for clarity.

¹⁴⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

¹⁴⁹ tn Here καί (kai) has been translated as “so” to indicate the conclusion of the anticipated birth.

¹⁵⁰ 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.”

¹⁵¹ tn Grk “shepherd.”

¹⁵² tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

¹⁵³ 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).

¹⁵⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁵⁵ tn Grk “and the woman,” which would be somewhat redundant in English.

¹⁵⁶ tn Or “desert.”

¹⁵⁷ tn Grk “where she has there a place prepared by God.”

¹⁵⁸ tn Grk “so they can take care of her.”

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

¹⁶⁰ 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).

¹⁶¹ tn Here καί (kai) has been translated as “but” to indicate the implied contrast.

¹⁶² tn The words “to prevail” are not in the Greek text, but are implied.

¹⁶³ tn Grk “found.”

¹⁶⁴ tn Grk “for them”; the referent (the dragon and his angels, v. 7) has been specified in the translation for clarity.

¹⁶⁵ tn Here καί (kai) has been translated as “so” to indicate the result of the war in heaven.

¹⁶⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

¹⁶⁷ tn Or “the right of his Messiah to rule.” See L&N 37.35.

¹⁶⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

¹⁶⁹ 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.

¹⁷⁰ tn Or “who accuses them continually.”

¹⁷¹ tn Here καί (kai) has been translated as “but” to indicate the contrast.

¹⁷² sn They did not love their lives. See Matt 16:25; Luke 17:33; John 12:25.

¹⁷³ 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).

¹⁷⁴ 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.

¹⁷⁵ tn Here καί (kai) has been translated as “now” because the clause it introduces is clearly resumptive.

¹⁷⁶ tn Grk “saw.”

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

¹⁷⁸ tn Or “desert.”

¹⁷⁹ tn The word “God” is supplied based on the previous statements made concerning “the place prepared for the woman” in 12:6.

¹⁸⁰ 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).

¹⁸¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

¹⁸² tn Grk “so that he might make her swept away.”

¹⁸³ tn Here καί (kai) has been translated as “but” to indicate the contrast present here.

¹⁸⁴ tn Grk “the earth helped the woman.”

¹⁸⁵ tn Grk “the earth opened its mouth” (a metaphor for the ground splitting open).

¹⁸⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of the woman’s escape.

¹⁸⁷ tn Grk “her seed” (an idiom for offspring, children, or descendants).

¹⁸⁸ tn Or “who obey.”

¹⁸⁹ tn Grk “and having.”

¹⁹⁰ tn Grk “the testimony of Jesus,” which may involve a subjective genitive (“Jesus’ testimony”) or, more likely, an objective genitive (“testimony about Jesus”).

¹⁹¹ tn Grk “he”; the referent (the dragon) has been specified in the translation for clarity.

¹⁹² 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.”

¹⁹³ tn Or “sandy beach” (L&N 1.64).

¹⁹⁴ 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.

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

¹⁹⁶ 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.

¹⁹⁷ 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.

¹⁹⁸ 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.

¹⁹⁹ tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the following description of the beast.

²⁰⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

²⁰¹ tn Grk “gave it”; the referent (the beast) has been specified in the translation for clarity.

²⁰² tn For the translation “authority to rule” for ἐξουσία (exousia) see L&N 37.35.

²⁰³ 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.

²⁰⁴ 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.

²⁰⁵ 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.

²⁰⁶ 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).”

²⁰⁷ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

²⁰⁸ tn On the use of the masculine pronoun to refer to the beast, see the note on the word “It” in 13:1.

²⁰⁹ 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.

²¹⁰ tn For the translation “proud words” (Grk “great things” or “important things”) see BDAG 624 s.v. μέγας 4.b.

²¹¹ tn Grk “to it was granted.”

²¹² tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

²¹³ tn Here καί (kai) has been translated as “so” to indicate the implied result of the permission granted to the beast.

²¹⁴ tn Grk “he” (or “it”); the referent (the beast) has been specified in the translation for clarity.

²¹⁵ 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).

²¹⁶ 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.

²¹⁷ 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.

²¹⁸ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

²¹⁹ 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.

²²⁰ tn Grk “it”; the referent (the beast) has been specified in the translation for clarity.

²²¹ 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.

²²² tn Or “slaughtered”; traditionally, “slain.”

²²³ 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.

²²⁴ 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.”

²²⁵ tn Or “perseverance.”

²²⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

²²⁷ sn This second beast is identified in Rev 16:13 as “the false prophet.”

²²⁸ 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.

²²⁹ 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.

²³⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

²³¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

²³² tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

²³³ 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.”

²³⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

²³⁵ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both men and women.

²³⁶ 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).

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

²³⁸ tn Grk “it was given [permitted] to it [the second beast].”

²³⁹ tn Grk “breath,” but in context the point is that the image of the first beast is made to come to life and speak.

²⁴⁰ tn Grk “of the beast”; the word “first” has been supplied to specify the referent.

²⁴¹ tn Or “forced”; Grk “makes” (ποιεῖ, poiei).

²⁴² tn See the note on the word “servants” in 1:1.

²⁴³ 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.

²⁴⁴ 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.

²⁴⁵ tn Grk “except the one who had.”

²⁴⁶ tn Grk “his name or the number of his name.”

²⁴⁷ tn Grk “Here is wisdom.”

²⁴⁸ 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.

²⁴⁹ 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.

²⁵⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

²⁵¹ tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).

²⁵² 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.

²⁵³ tn Here καί (kai) has been translated as “now” to indicate the introduction of a new topic.

²⁵⁴ 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.

²⁵⁵ tn The aorist passive verb is rendered as a reflexive (“defiled themselves”) by BDAG 657 s.v. μολύνω 2.

²⁵⁶ tn Grk “in their mouth was not found a lie.”

²⁵⁷ 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.

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

²⁵⁹ 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).

²⁶⁰ 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.’”

²⁶¹ tn Grk “having.”

²⁶² tn Or “an eternal gospel to announce as good news.”

²⁶³ tn Grk “to those seated on the earth.”

²⁶⁴ 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.

²⁶⁵ 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.

²⁶⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

²⁶⁷ 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.

²⁶⁸ tn Grk “And another angel, a second.”

²⁶⁹ 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.

²⁷⁰ tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.

²⁷¹ sn The fall of Babylon the great city is described in detail in Rev 18:2-24.

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

²⁷³ 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).

²⁷⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

²⁷⁵ tn Grk “And another angel, a third.”

²⁷⁶ tn Grk “followed them.”

²⁷⁷ tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.

²⁷⁸ tn Grk “he himself.”

²⁷⁹ 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.

²⁸⁰ tn Traditionally, “brimstone.”

²⁸¹ tn The Greek pronoun is plural here even though the verbs in the previous verse are singular.

²⁸² 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.

²⁸³ 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).

²⁸⁴ tn Grk “and.”

²⁸⁵ tn Grk “Here is.”

²⁸⁶ tn Or “the perseverance.”

²⁸⁷ tn Grk “who keep.”

²⁸⁸ tn The words “hold to” are implied as a repetition of the participle translated “keep” (οἱ τηροῦντες, Joi throunte").

²⁸⁹ 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.”

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

²⁹¹ tn Or “from their trouble” (L&N 22.7).

²⁹² tn Grk “their deeds will follow with them.”

²⁹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

²⁹⁴ tn Grk “and behold, a white cloud.”

²⁹⁵ 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).

²⁹⁶ tn Grk “like a son of man, having.” In the Greek text this is a continuation of the previous sentence.

²⁹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

²⁹⁸ tn Grk “Send out.”

²⁹⁹ tn The aorist θέρισον (qerison) has been translated ingressively.

³⁰⁰ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.

³⁰¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

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

³⁰³ tn Grk “who had authority over.” This appears to be the angel who tended the fire on the altar.

³⁰⁴ tn Grk “to the one having the sharp sickle”; the referent (the angel in v. 17) has been specified in the translation for clarity.

³⁰⁵ tn Grk “Send.”

³⁰⁶ 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.”

³⁰⁷ 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.”

³⁰⁸ tn The genitive τῆς γῆς (ths ghs), taken symbolically, could be considered a genitive of apposition.

³⁰⁹ 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.”

³¹⁰ tn On the use of ἥκμασαν (hkmasan) BDAG 36 s.v. ἀκμάζω states, “to bloom…of grapes…Rv 14:18.”

³¹¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.

³¹² 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”).

³¹³ 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).

³¹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

³¹⁵ sn The winepress was stomped. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process).

³¹⁶ 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.’”

³¹⁷ 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.

³¹⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

³¹⁹ tn Grk “seven plagues – the last ones.”

³²⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

³²¹ sn See Rev 4:6 where the sea of glass was mentioned previously.

³²² tn Or “had been victorious over”; traditionally, “had overcome.”

³²³ tn Grk “of his name, standing.” A new sentence was started here in the translation by supplying the words “They were.”

³²⁴ 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.”

³²⁵ tn Grk “harps of God.” The phrase τοῦ θεοῦ (tou qeou) has been translated as a genitive of agency.

³²⁶ tn Here καί (kai) has not been translated.

³²⁷ tn See the note on the word “servants” in 1:1.

³²⁸ tn Grk “saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

³²⁹ 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.”

³³⁰ tn Or “righteous,” although the context favors justice as the theme.

³³¹ 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.

³³² 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.

³³³ 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).

³³⁴ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

³³⁵ 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.”

³³⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

³³⁷ 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.”

³³⁸ 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.

³³⁹ 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).

³⁴⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

³⁴¹ tn Or “anger.”

³⁴² 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.

³⁴³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

³⁴⁴ tn Or “anger.” Here τοῦ θυμοῦ (tou qumou) has been translated as a genitive of content.

³⁴⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of the directions given by the voice from the temple.

³⁴⁶ tn Grk “the first”; the referent (the first angel) has been specified in the translation for clarity.

³⁴⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

³⁴⁸ tn Or “ulcerated sores”; the term in the Greek text is singular but is probably best understood as a collective singular.

³⁴⁹ tn Grk ‘the men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

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

³⁵¹ tn Grk “the second”; the referent (the second angel) has been specified in the translation for clarity.

³⁵² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

³⁵³ tn Grk “the third”; the referent (the third angel) has been specified in the translation for clarity.

³⁵⁴ tn Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the remarks that follow.

³⁵⁵ tn Or “righteous,” although the context favors justice as the theme.

³⁵⁶ tn Or “because you have judged these things.” The pronoun ταῦτα (tauta) is neuter gender.

³⁵⁷ 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.

³⁵⁸ tn Grk “They are worthy”; i.e., of this kind of punishment. By extension, “they got what they deserve.”

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

³⁶⁰ tn Grk “the altar saying.”

³⁶¹ 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.”

³⁶² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

³⁶³ tn Grk “the fourth”; the referent (the fourth angel) has been specified in the translation for clarity.

³⁶⁴ tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

³⁶⁵ tn Here καί (kai) has been translated as “thus” to indicate the implied result of the bowl poured on the sun.

³⁶⁶ tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

³⁶⁷ 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.”

³⁶⁸ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

³⁶⁹ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

³⁷⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

³⁷¹ tn Grk “the fifth”; the referent (the fifth angel) has been specified in the translation for clarity.

³⁷² tn Here καί (kai) has been translated as “so that” to indicate the implied result of the fifth bowl being poured out.

³⁷³ tn Grk “his kingdom became dark.”

³⁷⁴ tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.

³⁷⁵ tn On this term BDAG 620 s.v. μασάομαι states, “bite w. acc. τὰς γλώσσας bite their tongues Rv 16:10.”

³⁷⁶ tn The preposition ἐκ (ek) has been translated here and twice in the following verse with a causal sense.

³⁷⁷ 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.”

³⁷⁸ tn Or “ulcerated sores” (see 16:2).

³⁷⁹ tn Grk “and they did not repent.” Here καί (kai) has been translated as “but nevertheless” to express the contrast here.

³⁸⁰ tn Grk “they did not repent” The addition of “still refused” reflects the hardness of people’s hearts in the context.

³⁸¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

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

³⁸³ tn Grk “and its water was dried up.” Here the passive construction has been translated as an active one.

³⁸⁴ tn Grk “in order that the way might be prepared.” Here the passive construction has been translated as an active one.

³⁸⁵ 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.”

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

³⁸⁷ sn According to the next verse, these three unclean spirits are spirits of demons.

³⁸⁸ 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.”

³⁸⁹ 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.”

³⁹⁰ 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).”

³⁹¹ 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.

³⁹² 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.

³⁹³ 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.

³⁹⁴ tn Grk “they”; the referent (the demonic spirits, v. 14) has been specified in the translation for clarity.

³⁹⁵ tn Grk “gathered them”; the referent (the kings and [implied] their armies, v. 14) has been specified in the translation for clarity.

³⁹⁶ 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.

³⁹⁷ tn Here καί (kai) has been translated as “finally” to indicate the conclusion of the seven bowl judgments.

³⁹⁸ tn Grk “the seventh”; the referent (the seventh angel) has been specified in the translation for clarity.

³⁹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

⁴⁰⁰ 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?…).”

⁴⁰¹ tn The singular ἄνθρωπος (anqrwpo") is used generically here to refer to the human race.

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

⁴⁰³ tn Or “of the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

⁴⁰⁴ tn Grk “fell.”

⁴⁰⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of Babylon’s misdeeds (see Rev 14:8).

⁴⁰⁶ 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”).

⁴⁰⁷ 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.

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

⁴⁰⁹ tn Or “vanished.”

⁴¹⁰ sn Every island fled away and no mountains could be found. Major geographical and topographical changes will accompany the Day of the Lord.

⁴¹¹ 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.

⁴¹² 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.

⁴¹³ 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).

⁴¹⁴ tn Grk “the men”; for stylistic reasons the pronoun “they” is used here.

⁴¹⁵ tn Grk “the plague of it.”

⁴¹⁶ tn Grk “since the plague of it was exceedingly great.”

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

⁴¹⁸ 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.”

⁴¹⁹ 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.”

⁴²⁰ 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.

⁴²¹ 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.

⁴²² 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).

⁴²³ tn Or “desert.”

⁴²⁴ tn The word “there” is not in the Greek text, but is supplied for stylistic reasons.

⁴²⁵ tn Here καί (kai) has been translated as “now” to indicate the detailed description of the woman, which is somewhat parenthetical in nature.

⁴²⁶ tn The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors.

⁴²⁷ tn Grk “gilded with gold” (an instance of semantic reinforcement, see L&N 49.29).

⁴²⁸ 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.

⁴²⁹ 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.

⁴³⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁴³¹ 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”).

⁴³² 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.

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

⁴³⁴ tn Grk “I marveled a great marvel” (an idiom for great astonishment).

⁴³⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

⁴³⁶ 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.

⁴³⁷ 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.”

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

⁴³⁹ 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).

⁴⁴⁰ tn Grk “Here is the mind that has wisdom.”

⁴⁴¹ 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.

⁴⁴² tn That is, one currently reigns.

⁴⁴³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

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

⁴⁴⁵ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

⁴⁴⁶ tn The word “kings” is not in the Greek text, but has been supplied to clarify the referent.

⁴⁴⁷ tn See BDAG 636 s.v. μετά A.2.a.α.

⁴⁴⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

⁴⁴⁹ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

⁴⁵⁰ 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.

⁴⁵¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁴⁵² 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.

⁴⁵³ tn The final clause could also be turned into an adverbial clause of means: “They will consume her flesh by burning her with fire.”

⁴⁵⁴ tn Grk “hearts.”

⁴⁵⁵ tn Or “his intent.”

⁴⁵⁶ tn The infinitive ποιῆσαι (poihsai) was translated here as giving the logical means by which God’s purpose was carried out.

⁴⁵⁷ tn On this term BDAG 203 s.v. γνώμη 4 states, “declaration, decision, resolution…of God Rv 17:17.”

⁴⁵⁸ tn For this translation see BDAG 168 s.v. βασιλεία 1.a, “kingship, royal power, royal rule.”

⁴⁵⁹ tn Or “completed.”

⁴⁶⁰ tn Grk “And.” Because this remark is somewhat resumptive in nature, “as for” is used in the translation.

⁴⁶¹ tn Grk “glory”; but often in the sense of splendor, brightness, or radiance (see L&N 14.49).

⁴⁶² tn Here καί (kai) has not been translated because of differences between Greek and English style

⁴⁶³ tn Or “It” (the subject is embedded in the verb in Greek; the verb only indicates that it is third person). Since the city has been personified as the great prostitute, the feminine pronoun was used in the translation.

⁴⁶⁴ tn Here BDAG 1067 s.v. φυλακή 3 states, “a place where guarding is done, prison…Of the nether world or its place of punishment (πνεῦμα 2 and 4c) 1 Pt 3:19 (BReicke, The Disobedient Spirits and Christian Baptism ’46, 116f). It is in a φ. in the latter sense that Satan will be rendered harmless during the millennium Rv 20:7. The fallen city of Babylon becomes a φυλακή haunt for all kinds of unclean spirits and birds 18:2ab.”

⁴⁶⁵ tc There are several problems in this verse. It seems that according to the ms evidence the first two phrases (i.e., “and a haunt for every unclean spirit, and a haunt for every unclean bird” [καὶ φυλακὴ παντὸς πνεύματος ἀκαθάρτου καὶ φυλακὴ παντὸς ὀρνέου ἀκαθάρτου, kai fulakh panto" pneumato" akaqartou kai fulakh panto" orneou akaqartou]) are to be regarded as authentic, though there are some ms discrepancies. The similar beginnings (καὶ φυλακὴ παντός) and endings (ἀκαθάρτου) of each phrase would easily account for some mss omitting one or the other phrase. The third phrase (“a haunt for every unclean animal” [καὶ φυλακὴ παντὸς θηρίου ἀκαθάρτου, kai fulakh panto" qhriou akaqartou]), however, is more problematic since it is missing in several important mss (א C 051 Ï). The passage as a whole, including the third phrase, seems to be an allusion to Isa 13:21 and 34:11. It seems reasonable, in such a case, to assume that since there is good ms evidence to support the third phrase (A 1611 2329 al), it probably dropped out of certain mss because of its similarity to the two preceding clauses. It is the presence of all three phrases in the original that most likely gave rise to the divergent ms evidence extant today.

⁴⁶⁶ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

⁴⁶⁷ tc ‡ Several mss (א A C 1006* 1611 1841 2030 Ï^K), including the best witnesses, read “have fallen” (πεπτώκασιν or πέπτωκαν [peptwkasin or peptwkan]). The singular πέπτωκεν (peptwken), which is better grammatically with the neuter plural subject πάντα τὰ ἔθνη (panta ta eqnh, “all the nations”), is read by 1854 2062 pc; 2042 pc read πεπότικεν (pepotiken). A few mss (1006^c 2329 pc latt sy^h) read “have drunk” (πέπωκαν/πεπώκασιν, pepwkan/pepwkasin); the singular πέπωκεν (pepwken) is read by P 051 1 2053* al. The more difficult reading and that which has the best ms support is “have fallen.” That it is not too difficult is evidenced by the fact that the great majority of Byzantine minuscules, which have a tendency to smooth out problems, left it stand as is. Nonetheless, it is somewhat difficult (TCGNT 683 says that this reading is “scarcely suitable in the context”), and for that reason certain mss seem to have changed it to “have drunk” to agree with the idea of “wine” (οἴνου, oinou). One can understand how this could happen: A scribe coming to the text and seeing the term “wine” expects a verb of drinking. When he sees “have fallen” and knows that in Greek the verbs “have fallen” and “have drunk” are spelled similarly, he concludes that there has been a slip of the pen in the ms he is using, which he then seeks to correct back to the “have drunk” reading. This appears to be more reasonable than to conclude that three early uncials (i.e., א A C) as well as a great number of other witnesses all felt the need to change “have drunk” (πέπωκαν) to “have fallen” (πέπτωκαν), even if “fallen” occurs in the immediate context (“fallen, fallen, [ἔπεσεν ἔπεσεν, epesen epesen] Babylon the great” in the preceding verse). The preferred reading, on both external and internal grounds, is “have fallen,” and thus the Seer intends to focus on the effects of wine, namely, a drunken stupor.

⁴⁶⁸ tn See the notes on the words “passion” in Rev 14:8 and “wrath” in 16:19.

⁴⁶⁹ tn According to BDAG 949 s.v. στρῆνος and στρηνιάω, these terms can refer either to luxury or sensuality. In the context of Rev 18, however (as L&N 88.254 indicate) the stress is on gratification of the senses by sexual immorality, so that meaning was emphasized in the translation here.

⁴⁷⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

⁴⁷¹ tn On ἐκολλήθησαν (ekollhqhsan) BDAG 556 s.v. κολλάω 2.a.β states, “fig. cling to = come in close contact with (cp. Ps 21:16; 43:26 ἐκολλήθη εἰς γῆν ἡ γαστὴρ ἡμῶν. The act.=‘bring into contact’ PGM 5, 457 κολλήσας τ. λίθον τῷ ὠτίῳ) ἐκολλήθησαν αἱ ἁμαρτίαι ἄχρι τ. οὐρανοῦ the sins have touched the heaven = reached the sky (two exprs. are telescoped) Rv 18:5.”

⁴⁷² tn Or “up to the sky” (the same Greek word means both “heaven” and “sky”).

⁴⁷³ tn That is, remembered her sins to execute judgment on them.

⁴⁷⁴ tn Or “her sins.”

⁴⁷⁵ tn The word “others” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

⁴⁷⁶ tn On this term BDAG 252 s.v. διπλόω states, “to double τὰ διπλᾶ pay back double Rv 18:6.”

⁴⁷⁷ tn “As much as” is the translation of ὅσα (Josa).

⁴⁷⁸ tn On the term ἐστρηνίασεν (estrhniasen) BDAG 949 s.v. στρηνιάω states, “live in luxury, live sensually Rv 18:7. W. πορνεύειν vs. 9.”

⁴⁷⁹ tn Grk “said in her heart,” an idiom for saying something to oneself.

⁴⁸⁰ tn Grk “For this reason, her plagues will come.”

⁴⁸¹ tn Grk “death.” θάνατος (qanatos) can in particular contexts refer to a manner of death, specifically a contagious disease (see BDAG 443 s.v. 3; L&N 23.158).

⁴⁸² tn This is the same Greek word (πένθος, penqo") translated “grief” in vv. 7-8.

⁴⁸³ tn Here “burned down” was used to translate κατακαυθήσεται (katakauqhsetai) because a city is in view.

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

⁴⁸⁵ tn On the term ἐστρηνίασεν (estrhniasen) BDAG 949 s.v. στρηνιάω states, “live in luxury, live sensually Rv 18:7. W. πορνεύειν vs. 9.”

⁴⁸⁶ tn Grk “from the burning of her.” For the translation “the smoke from the fire that burns her up,” see L&N 14.63.

⁴⁸⁷ tn Or “judgment,” condemnation,” “punishment.” BDAG 569 s.v. κρίσις 1.a.β states, “The word oft. means judgment that goes against a person, condemnation, and the sentence that follows…ἡ κ. σου your judgment Rv 18:10.”

⁴⁸⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

⁴⁸⁹ tn On γόμος (gomos) BDAG 205 s.v. states, “load, freight…cargo of a ship…Ac 21:3. W. gen. of the owner Rv 18:11. W. gen. of content…γ. χρυσοῦ a cargo of gold vs. 12.”

⁴⁹⁰ tn Grk “and silver,” but καί (kai) has not been translated before most of these terms since English normally uses a coordinating conjunction only between the last two elements in a series of three or more

⁴⁹¹ tn On this term BDAG 924-25 s.v. σιρικός states, “per. to silk from Ser, subst. τὸ σιρικόν silk cloth or garments w. other costly materials Rv 18:12.”

⁴⁹² tn On the translation of κόκκινον (kokkinon) as “scarlet cloth” see L&N 6.170.

⁴⁹³ tn On the phrase πᾶν ξύλον θύϊνον (pan xulon quinon) L&N 3.63 states, “pertaining to being made or consisting of citron wood (that is, from a citron tree) – ‘of citron wood.’ καὶ πᾶν ξύλον θύϊνον καὶ πᾶν σκεῦος ἐλεφάντινον ‘and all kinds of things made of citron wood and all kinds of objects made of ivory’ Re 18:12. The citron tree belongs to the citrus family of plants, and it produces a pale yellow fruit somewhat larger than a lemon, the rind of which is often candied. In Re 18:12, however, the focus is upon the fine quality of the wood.”

⁴⁹⁴ tn On the term ἄμωμον (amwmon) L&N 5.23 states, “a generic term for any kind of spice, though often a specific reference to amomum, an Indian type of spice – ‘spice, amomum.’ κιννάμωμον καὶ ἄμωμον καὶ θυμιάματα ‘cinnamon and spice and incense’ Re 18:13. In most translations ἄμωμον is interpreted as spice in general.”

⁴⁹⁵ tn Or “myrrh,” a strong aromatic ointment often used to prepare a body for burial (L&N 6.205).

⁴⁹⁶ tn The Greek term λίβανος (libano") refers to the aromatic resin of a certain type of tree (L&N 6.212).

⁴⁹⁷ tn On σεμίδαλις (semidali") L&N 5.10 states, “a fine grade of wheat flour – ‘fine flour.’ οἶνον καὶ ἔλαιον καὶ σεμίδαλιν καὶ σῖτον ‘wine and oil and fine flour and wheat’ Re 18:13. In some languages ‘fine flour’ may be best expressed as ‘expensive flour.’ Such a rendering fits well the context of Re 18:13.”

⁴⁹⁸ tn Or “and wagons.” On the term ῥέδη (rJedh) see L&N 6.53: “a four-wheeled carriage or wagon used for travel or the transportation of loads – ‘carriage, wagon.’ The term ῥέδη occurs only in Re 18:13 in a list of products bought and sold by merchants.”

⁴⁹⁹ tn Grk “and bodies and souls of men.” This could be understood (1) as a hendiadys (two things mentioned = one thing meant), referring only to slave trade; (2) it could be referring to two somewhat different concepts: slavery (bodies) and the cheapness of human life – some of the items earlier in the list of merchandise were to be obtained only at great cost of human life; or (3) a somewhat related idea, that the trade is in not just physical bodies (slavery) but human souls (people whose lives are destroyed through this trade).

⁵⁰⁰ tn On ὀπώρα (opwra) L&N 3.34 states, “ἡ ὀπώρα σου τῆς ἐπιθυμίας τῆς ψυχῆς ‘the ripe fruit for which you longed’ Re 18:14. In this one occurrence of ὀπώρα in the NT, ‘ripe fruit’ is to be understood in a figurative sense of ‘good things.’”

⁵⁰¹ tn Grk “you desired in your soul.”

⁵⁰² tn On λιπαρός (liparo") BDAG 597 s.v. states, “luxury Rv 18:14.”

⁵⁰³ tn On τὰ λαμπρά (ta lampra) BDAG 585 s.v. λαμπρός 4 states, “splendor…in which a rich man takes delight (cp. Jos., Ant. 12, 220 δωρεὰς δοὺς λαμπράς) Rv 18:14.”

⁵⁰⁴ tn Verse 14 is set in parentheses because in it the city, Babylon, is addressed directly in second person.

sn This verse forms a parenthetical aside in the narrative.

⁵⁰⁵ tn Grk “the merchants [sellers] of these things.”

⁵⁰⁶ tn Grk “her torment, weeping.” Because of the length and complexity of the Greek sentence, a new sentence was started in the translation by supplying the words “They will” here.

⁵⁰⁷ tn The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors.

⁵⁰⁸ tn Grk “gilded with gold” (an instance of semantic reinforcement, see L&N 49.29).

⁵⁰⁹ tn On ἠρημώθη (hrhmwqh) L&N 20.41 states, “to suffer destruction, with the implication of being deserted and abandoned – ‘to be destroyed, to suffer destruction, to suffer desolation.’ ἐρημόομαι: μιᾷ ὥρᾳ ἠρημώθη ὁ τοσοῦτος πλοῦτος ‘such great wealth has been destroyed within a single hour’ Re 18:17.”

⁵¹⁰ tn On κυβερνήτης (kubernhth") BDAG 574 s.v. 1 states, “one who is responsible for the management of a ship, shipmaster, lit. Rv 18:17.”

⁵¹¹ tn Or perhaps, “everyone who sails as a passenger.” On πλέων (plewn) BDAG 825 s.v. πλέω states, “πᾶς ὁ ἐπὶ τόπον πλέων everyone who sails to a place = seafarer, sea traveler…Rv 18:17. The vv.ll.…have led to various interpretations. Some render: everyone who sails along the coast…See EbNestle, Einführung in das Griech. NT 1909, 182; AFridrichsen, K. Hum. Vetensk.-Samf. i Upps. Årsb. ’43, 31 note ὁ ἐπίτοπον πλέων=one who sails occasionally, a passenger. – S. also IHeikel, StKr 106, ’34/’35, 317).”

⁵¹² tn Grk “and as many as.”

⁵¹³ tn Here the imperfect ἔκραζον (ekrazon) has been translated ingressively.

⁵¹⁴ tn Grk “from the burning of her, saying.” For the translation “the smoke from the fire that burned her up,” see L&N 14.63. Here the participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.

⁵¹⁵ tn Grk “with weeping and mourning, saying.” Here the participle λέγοντες (legontes) has not been translated because it is redundant in contemporary English.

⁵¹⁶ tn On ἡρημώθη (Jhrhmwqh) L&N 20.41 states, “to suffer destruction, with the implication of being deserted and abandoned – ‘to be destroyed, to suffer destruction, to suffer desolation.’ ἐρημόομαι: μιᾷ ὥρᾳ ἠρημώθη ὁ τοσοῦτος πλοῦτος ‘such great wealth has been destroyed within a single hour’ Re 18:17.”

⁵¹⁷ tn On the phrase “pronounced judgment” BDAG 567 s.v. κρίμα 4.b states, “The OT is the source of the expr. κρίνειν τὸ κρ. (cp. Zech 7:9; 8:16; Ezk 44:24) ἔκρινεν ὁ θεὸς τὸ κρίμα ὑμῶν ἐξ αὐτῆς God has pronounced judgment for you against her or God has pronounced on her the judgment she wished to impose on you (HHoltzmann, Hdb. 1893 ad loc.) Rv 18:20.”

⁵¹⁸ tn Grk “God has judged a judgment of you of her.” Verse 20 is set in parentheses because in it the saints, etc. are addressed directly in the second person.

sn This verse forms a parenthetical aside in the narrative.

⁵¹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

⁵²⁰ tn On ὅρμημα ({ormhma) BDAG 724 s.v. states, “violent rush, onset ὁρμήματι βληθήσεται Βαβυλών Babylon will be thrown down with violence Rv 18:21.” L&N 68.82 refers to the suddenness of the force or violence.

⁵²¹ sn Thrown down is a play on both the words and the action. The angel’s action with the stone illustrates the kind of sudden violent force with which the city will be overthrown.

⁵²² tn The shift to a second person pronoun here corresponds to the Greek text.

⁵²³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁵²⁴ tn On this term BDAG 1001 s.v. τεχνίτης states, “craftsperson, artisan, designer…Of a silversmith Ac 19:24, 25 v.l., 38….Of a potter 2 Cl 8:2 (metaph., cp. Ath. 15:2). πᾶς τεχνίτης πάσης τέχνης Rv 18:22.”

⁵²⁵ tn This is a different Greek word (μύλος, mulos) from the one for the millstone in v. 21 (μύλινος, mulinos). See L&N 7.68.

⁵²⁶ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

⁵²⁷ 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.”

⁵²⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁵²⁹ tn The shift in pronouns from second to third person corresponds to the Greek text.

⁵³⁰ tn Grk “and of all.” The phrase “along with the blood” has been repeated from the previous clause for stylistic reasons.

⁵³¹ tn Compare the similar phrase in Rev 16:7.

⁵³² tn Or “has punished.” See BDAG 568 s.v. κρίνω 5.b.α, describing the OT background which involves both the vindication of the innocent and the punishment of the guilty.

⁵³³ tn See the note on the word “servants” in 1:1.

⁵³⁴ tn Grk “from her hand” (referring to her responsibility in causing the blood of God’s followers to be shed).

⁵³⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

⁵³⁶ tn Or “her smoke ascends forever and ever.”

⁵³⁷ tn Grk “creatures 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.”

⁵³⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

⁵³⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

⁵⁴⁰ tn Grk “like the voice of a large crowd…saying.” Because of the complexity of the Greek sentence, a new sentence was started here in the translation by supplying the words “They were.”

⁵⁴¹ tc Several mss (א² P 1611 2053 2344 pc Ï^K lat ) read “the Lord our God” (κύριος ὁ θεός ἡμῶν, kurio" Jo qeo" Jhmwn). Other important mss (A 1006 1841 pc), however, omit the “our” (ἡμῶν). Further, certain mss (051 Ï^A) omit “Lord” (κύριος), while others (including א*) change the order of the statement to “God our Lord” (ὁ θεός ὁ κύριος ἡμῶν). The expression “the Lord God, the All-Powerful” occurs in 6 other places in Revelation (1:8; 4:8; 11:17; 15:3; 16:7; 21:22) and the pronoun “our” is never used. Scribes familiar with the expression in this book, and especially with the frequent κύριος ὁ θεὸς ὁ παντοκράτωρ (kurio" Jo qeo" Jo pantokratwr; “the Lord God, the All-Powerful”) in the OT Prophets (LXX; cf. Jer 39:19; Hos 12:6; Amos 3:13; 4:13; 5:8, 14, 15, 16, 27; 9:5, 6, 15; Nah 3:5; Zech 10:3), would naturally omit the pronoun. Its presence may have arisen due to liturgical motivations or to conform to the expression “our God” in 19:1, 5, but this seems much less likely than an aversion to using the pronoun here and only here in the Greek Bible in the fuller title κύριος ὁ θεὸς ὁ παντοκράτωρ.

⁵⁴² tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22…κύριος ὁ θεὸς ἡμῶν ὁ π. Rv 19:6.”

⁵⁴³ tn This verb and the next two verbs are hortatory subjunctives (giving exhortations).

⁵⁴⁴ tn On the term translated “fine linen,” BDAG 185 s.v. βύσσινος states, “made of fine linen, subst. τὸ β. fine linen, linen garment…Rv 18:12…16; 19:8, 14.”

⁵⁴⁵ sn This phrase is treated as a parenthetical explanation by the author.

⁵⁴⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

⁵⁴⁷ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

⁵⁴⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s announcement.

⁵⁴⁹ tn Grk “I fell down at his feet.” 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.”

⁵⁵⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

⁵⁵¹ tn On the elliptical expression ὅρα μή (Jora mh) BDAG 720 s.v. ὁράω B.2 states: “Elliptically…ὅρα μή (sc. ποιήσῃς) watch out! don’t do that! Rv 19:10; 22:9.”

⁵⁵² tn The lowliness of a slave is emphasized in the Greek text with the emphatic position of σύνδουλος (sundoulo"). The use of “only” helps to bring this nuance out in English.

⁵⁵³ tn Grk “fellow slave.” See the note on the word “servants” in v. 2.

⁵⁵⁴ tn The Greek term “brother” literally refers to family relationships, but here it is used in a broader sense to connote familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a).

⁵⁵⁵ tn The genitive ᾿Ιησοῦ (Ihsou) has been translated as an objective genitive here. A subjective genitive, also possible, would produce the meaning “who hold to what Jesus testifies.”

⁵⁵⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

⁵⁵⁷ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

⁵⁵⁸ tn A new sentence was started in the translation at this point and καί (kai) was not translated because of differences between Greek and English style.

⁵⁵⁹ tn Or “in righteousness,” but since the context here involves the punishment of the wicked and the vindication of the saints, “justice” was preferred.

⁵⁶⁰ tn The genitive noun πυρός (puros) has been translated as an attributive genitive (see also Rev 1:14).

⁵⁶¹ 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.

⁵⁶² tn Grk “head, having.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

⁵⁶³ tn Although many translations supply a prepositional phrase to specify what the name was written on (“upon Him,” NASB; “on him,” NIV), there is no location for the name specified in the Greek text.

⁵⁶⁴ tc It appears that “dipped” (βεβαμμένον, bebammenon), supported by several uncials and other witnesses (A 051 Ï), is the original reading. Due to the lack of the preposition “in” (ἐν, en) after the verb (βεβαμμένον αἵματι, bebammenon {aimati), and also probably because of literary allusions to Isa 63:3, several mss and versions seem to have changed the text to “sprinkled” (either ῥεραντισμένον [rJerantismenon] in P 2329 al; ἐρραντισμένον [errantismenon] in 1006 1841; ἐρραμμένον [errammenon] in 2053 2062; or ῥεραμμένον [rJerammenon] in 1611; or in one case περιρεραμμένον [perirerammenon] in א^[2]). The reading most likely to give rise to the others is “dipped.”

tn Or perhaps “soaked.”

⁵⁶⁵ tn Grk “the name of him is called.”

⁵⁶⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁵⁶⁷ tn On the term translated “fine linen,” BDAG 185 s.v. βύσσινος states, “made of fine linen, subst. τὸ β. fine linen, linen garment…Rv 18:12, 16; 19:8, 14.”

⁵⁶⁸ tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

⁵⁶⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁵⁷⁰ tn Grk “will shepherd.”

⁵⁷¹ tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”

sn A quotation from Ps 2:9 (see also Rev 2:27, 12:5).

⁵⁷² sn He stomps the winepress. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process), and Rev 14:20.

⁵⁷³ tn The genitive θυμοῦ (qumou) has been translated as an attributed genitive. Following BDAG 461 s.v. θυμός 2, the combination of the genitives of θυμός (qumos) 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).

⁵⁷⁴ 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.”

⁵⁷⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

⁵⁷⁶ tn The precise significance of ἐν (en) here is difficult to determine.

⁵⁷⁷ tn On μεσουρανήματι (mesouranhmati) here see L&N 1.10: “high in the sky, midpoint in the sky, directly overhead, straight above in the sky.” The birds mentioned here are carrion birds like vultures, circling high overhead, and now being summoned to feast on the corpses.

⁵⁷⁸ tn This is the same Greek word (δεῖπνον, deipnon) used in 19:9.

⁵⁷⁹ tn The ἵνα (Jina) clause, insofar as it is related to the first imperative, has the force of an imperative.

⁵⁸⁰ tn The idea of eating “your fill” is evident in the context with the use of χορτάζω (cortazw) in v. 21.

⁵⁸¹ tn Grk “chiliarchs”; normally a chiliarch was 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).

⁵⁸² tn See the note on the word “servants” in 1:1.

⁵⁸³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

⁵⁸⁴ tn Here καί (kai) has been translated as “now” to indicate the introduction of an unexpected development in the account: The opposing armies do not come together in battle; rather the leader of one side is captured.

⁵⁸⁵ 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.”

⁵⁸⁶ tn Traditionally, “brimstone.”

⁵⁸⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁵⁸⁸ tn On the translation of ἐχορτάσθησαν (ecortasqhsan) BDAG 1087 s.v. χορτάζω 1.a states, “of animals, pass. in act. sense πάντα τὰ ὄρνεα ἐχορτάσθησαν ἐκ τῶν σαρκῶν αὐτῶν all the birds gorged themselves with their flesh Rv 19:21 (cp. TestJud. 21:8).”

⁵⁸⁹ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

⁵⁹⁰ tn The word “holding” is implied. The two clauses “having the key of the abyss” and “a huge chain in his hand” can be construed in two ways: (1) both are controlled by the participle ἔχοντα (econta) and both are modified by the phrase “in his hand” – “having in his hand the key to the abyss and a huge chain.” (2) The participle ἔχοντα refers only to the key, and the phrase “in his hand” refers only to the chain – “having the key of the abyss and holding a huge chain in his hand.” Because of the stylistic tendency in Rev to use the verb ἔχω (ecw) to mean “hold (something)” and the phrase “in his hand” forming a “bracket” along with the verb ἔχω around both the phrases in question, the first option is preferred.

⁵⁹¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁵⁹² tn Grk “he”; the referent (the angel introduced in v. 1) has been specified in the translation for clarity.

⁵⁹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

⁵⁹⁴ tn Or “and shut.” While the lexical force of the term is closer to “shut,” it is acceptable to render the verb ἔκλεισεν (ekleisen) as “locked” here in view of the mention of the key in the previous verse.

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

⁵⁹⁶ tn Grk “I saw thrones, and those seated on them, and judgment was given to them.” BDAG 567 s.v. κρίμα 3 says, “judging, judgment, the κρίμα ἐδόθη αὐτοῖς authority to judge was given to them Rv 20:4.”

⁵⁹⁷ tn Grk “God, and who.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “these” as subject.

⁵⁹⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁵⁹⁹ tn On the use of the aorist ἔζησαν (ezhsan) BDAG 425 s.v. ζάω 1.a.β says, “of dead persons who return to life become alive again: of humans in general (3 Km 17:23) Mt 9:18; Ac 9:41; 20:12; Rv 20:4, 5.”

⁶⁰⁰ sn This statement appears to be a parenthetical comment by the author.

⁶⁰¹ tn Grk “who has a share.”

⁶⁰² tn The shift from the singular pronoun (“the one”) to the plural (“them”) in the passage reflects the Greek text: The singular participle ὁ ἔχων (Jo ecwn) is followed by the plural pronoun τούτων (toutwn). In the interests of English style, this is obscured in most modern translations except the NASB.

⁶⁰³ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

⁶⁰⁴ tn Or “mislead.”

⁶⁰⁵ sn The battle with Gog and Magog is described in the OT in Ezek 38:1-39:20.

⁶⁰⁶ tn Grk “of whom the number of them [is] like the sand of the sea” (an allusion to Isa 10:22).

⁶⁰⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁶⁰⁸ tn The shift here to past tense reflects the Greek text.

⁶⁰⁹ tn On the phrase “broad plain of the earth” BDAG 823 s.v. πλάτος states, “τὸ πλάτος τῆς γῆς Rv 20:9 comes fr. the OT (Da 12:2 LXX. Cp. Hab 1:6; Sir 1:3), but the sense is not clear: breadth = the broad plain of the earth is perh. meant to provide room for the countless enemies of God vs. 8, but the ‘going up’ is better suited to Satan (vs. 7) who has recently been freed, and who comes up again fr. the abyss (vs. 3).” The referent here thus appears to be a plain large enough to accommodate the numberless hoards that have drawn up for battle against the Lord Christ and his saints.

⁶¹⁰ tn Or “surrounded.”

⁶¹¹ tn On the term παρεμβολή (parembolh) BDAG 775 s.v. states, “Mostly used as a military t.t.…so always in our lit.…1. a (fortified) camp…ἡ παρεμβολὴ τῶν ἁγίων Rv 20:9 is also to be understood fr. the OT use of the word.”

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

⁶¹³ tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”

⁶¹⁴ tn Or “misled.”

⁶¹⁵ tn Traditionally, “brimstone.”

⁶¹⁶ tn The verb in this clause is elided. In keeping with the previous past tenses some translations supply a past tense verb here (“were”), but in view of the future tense that follows (“they will be tormented”), a present tense verb was used to provide a transition from the previous past tense to the future tense that follows.

⁶¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

⁶¹⁸ tn Traditionally, “great,” but μέγας (megas) here refers to size rather than importance.

⁶¹⁹ tn Or “and the sky.” The same Greek word means both “heaven” and “sky,” and context usually determines which is meant. In this apocalyptic scene, however, it is difficult to be sure what referent to assign the term.

⁶²⁰ tn Or “vanished.”

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

⁶²¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

⁶²² tn Grk “another book was opened, which is of life.”

⁶²³ tn Here καί (kai) has been translated as “so” to indicate the implied result of the books being opened.

⁶²⁴ tn Grk “from the things written in the books according to their works.”

⁶²⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁶²⁶ sn Here Death is personified (cf. 1 Cor 15:55).

⁶²⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

⁶²⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁶²⁹ tn The word “name” is not in the Greek text, but is implied.

⁶³⁰ tn Grk “he”; the pronoun has been intensified by translating as “that person.”