Passage Resources Hebrew/Greek Your Content
Previous Next
Add parallel Print Page Options

Revelation 6-19
New English Translation

The Seven Seals

6 I looked on when the Lamb opened one of the seven seals, and I heard one of the four living creatures saying with a thunderous voice,[a] “Come!”[b] 2 So[c] I looked,[d] and here came[e] a white horse! The[f] one who rode it[g] had a bow, and he was given a crown,[h] and as a conqueror[i] he rode out to conquer.

3 Then[j] when the Lamb[k] opened the second seal, I heard the second living creature saying, “Come!” 4 And another horse, fiery red,[l] came out, and the one who rode it[m] was granted permission[n] to take peace from the earth, so that people would butcher[o] one another, and he was given a huge sword.

5 Then[p] when the Lamb opened the third seal I heard the third living creature saying, “Come!” So[q] I looked,[r] and here came[s] a black horse! The[t] one who rode it[u] had a balance scale[v] in his hand. 6 Then[w] I heard something like a voice from among the four living creatures saying, “A quart[x] of wheat will cost a day’s pay[y] and three quarts of barley will cost a day’s pay. But[z] do not damage the olive oil and the wine!”

7 Then[aa] when the Lamb opened the fourth seal I heard the voice of the fourth living creature saying, “Come!” 8 So[ab] I looked[ac] and here came[ad] a pale green[ae] horse! The[af] name of the one who rode it[ag] was Death, and Hades followed right behind.[ah] They[ai] were given authority over a fourth of the earth, to kill its population with the sword,[aj] famine, and disease,[ak] and by the wild animals of the earth.

9 Now[al] when the Lamb opened the fifth seal, I saw under the altar the souls of those who had been violently killed[am] because of the word of God and because of the testimony they had given. 10 They[an] cried out with a loud voice,[ao] “How long,[ap] Sovereign Master,[aq] holy and true, before you judge those who live on the earth and avenge our blood?” 11 Each[ar] of them was given a long white robe and they were told to rest for a little longer, until the full number was reached[as] of both their fellow servants[at] and their brothers who were going to be killed just as they had been.

12 Then[au] I looked when the Lamb opened the sixth seal, and a huge[av] earthquake took place; the sun became as black as sackcloth made of hair,[aw] and the full moon became blood red;[ax] 13 and the stars in the sky[ay] fell to the earth like a fig tree dropping[az] its unripe figs[ba] when shaken by a fierce[bb] wind. 14 The sky[bc] was split apart[bd] like a scroll being rolled up,[be] and every mountain and island was moved from its place. 15 Then[bf] the kings of the earth, the[bg] very important people, the generals,[bh] the rich, the powerful, and everyone, slave[bi] and free, hid themselves in the caves and among the rocks of the mountains. 16 They[bj] said to the mountains and to the rocks, “Fall on us and hide us from the face of the one who is seated on the throne and from the wrath of the Lamb,[bk] 17 because the great day of their[bl] wrath has come, and who is able to withstand it?”[bm]

The Sealing of the 144,000

7 After this I saw four angels standing at the four corners of the earth, holding back the four winds of the earth so no wind could blow on the earth, on the sea, or on any tree. 2 Then[bn] I saw another angel ascending from the east,[bo] who had[bp] the seal[bq] of the living God. He[br] shouted out with a loud voice to the four angels who had been given permission[bs] to damage the earth and the sea:[bt] 3 “Do not damage the earth or the sea or the trees until we have put a seal on the foreheads of the servants[bu] of our God.” 4 Now[bv] I heard the number of those who were marked with the seal,[bw] 144,000, sealed from all[bx] the tribes of the people of Israel:[by]

5 From the tribe of Judah, twelve thousand were sealed,
from the tribe of Reuben, twelve thousand,
from the tribe of Gad, twelve thousand,
6 from the tribe of Asher, twelve thousand,
from the tribe of Naphtali, twelve thousand,
from the tribe of Manasseh, twelve thousand,
7 from the tribe of Simeon, twelve thousand,
from the tribe of Levi, twelve thousand,
from the tribe of Issachar, twelve thousand,
8 from the tribe of Zebulun, twelve thousand,
from the tribe of Joseph, twelve thousand,
from the tribe of Benjamin, twelve thousand were sealed.

9 After these things I looked, and here was[bz] an enormous crowd that no one could count, made up of persons from every nation, tribe,[ca] people, and language, standing before the throne and before the Lamb dressed in long white robes, and with palm branches in their hands. 10 They were shouting out in a loud voice,

“Salvation belongs to our God,[cb] who is seated on the throne, and to the Lamb!”

11 And all the angels stood[cc] there in a circle around the throne and around the elders and the four living creatures, and they threw themselves down with their faces to the ground[cd] before the throne and worshiped God, 12 saying,

“Amen! Praise and glory,
and wisdom and thanksgiving,
and honor and power and strength
be to our God for ever and ever. Amen!”

13 Then[ce] one of the elders asked[cf] me, “These dressed in long white robes—who are they and where have they come from?” 14 So[cg] I said to him, “My lord, you know the answer.”[ch] Then[ci] he said to me, “These are the ones who have come out of the great tribulation. They[cj] have washed their robes and made them white in the blood of the Lamb! 15 For this reason they are before the throne of God, and they serve[ck] him day and night in his temple, and the one seated on the throne will shelter them.[cl] 16 They will never go hungry or be thirsty again, and the sun will not beat down on them, nor any burning heat,[cm] 17 because the Lamb in the middle of the throne will shepherd them and lead them to springs of living water, and God will wipe away every tear from their eyes.”[cn]

The Seventh Seal

8 Now[co] when the Lamb[cp] opened the seventh seal there was silence in heaven for about half an hour. 2 Then[cq] I saw the seven angels who stand before God, and seven trumpets were given to them. 3 Another[cr] angel holding[cs] a golden censer[ct] came and was stationed[cu] at the altar. A[cv] large amount of incense was given to him to offer up, with the prayers of all the saints, on the golden altar that is before the throne. 4 The[cw] smoke coming from the incense,[cx] along with the prayers of the saints, ascended before God from the angel’s hand. 5 Then[cy] the angel took the censer, filled it with fire from the altar, and threw it on the earth, and there were crashes of thunder, roaring,[cz] flashes of lightning, and an earthquake.

6 Now[da] the seven angels holding[db] the seven trumpets prepared to blow them.

7 The[dc] first angel blew his trumpet, and there was hail and fire mixed with blood, and it was thrown at the earth so that[dd] a third of the earth was burned up, a third of the trees were burned up, and all the green grass was burned up.

8 Then[de] the second angel blew his trumpet, and something like a great mountain of burning fire was thrown into the sea. A[df] third of the sea became blood, 9 and a third of the creatures[dg] living in the sea died, and a third of the ships were completely destroyed.[dh]

10 Then[di] the third angel blew his trumpet, and a huge star burning like a torch fell from the sky;[dj] it landed[dk] on a third of the rivers and on the springs of water. 11 (Now[dl] the name of the star is[dm] Wormwood.)[dn] So[do] a third of the waters became wormwood,[dp] and many people died from these waters because they were poisoned.[dq]

12 Then[dr] the fourth angel blew his trumpet, and a third of the sun was struck, and a third of the moon, and a third of the stars, so that a third of them were darkened. And there was no light for a third of the day[ds] and for a third of the night likewise. 13 Then[dt] I looked, and I heard an[du] eagle[dv] flying directly overhead,[dw] proclaiming with a loud voice, “Woe! Woe! Woe to those who live on the earth because of the remaining sounds of the trumpets of the three angels who are about to blow them!”[dx]

9 Then[dy] the fifth angel blew his trumpet, and I saw a star that had fallen from the sky[dz] to the earth, and he was given the key to the shaft of the abyss.[ea] 2 He[eb] opened the shaft of the abyss and smoke rose out of it[ec] like smoke from a giant furnace. The[ed] sun and the air were darkened with smoke from the shaft. 3 Then[ee] out of the smoke came locusts onto the earth, and they were given power[ef] like that of the scorpions of the earth. 4 They[eg] were told[eh] not to damage the grass of the earth, or any green plant or tree, but only those people[ei] who did not have the seal of God on their[ej] forehead. 5 The locusts[ek] were not given permission[el] to kill[em] them, but only to torture[en] them[eo] for five months, and their torture was like that[ep] of a scorpion when it stings a person.[eq] 6 In[er] those days people[es] will seek death, but[et] will not be able to[eu] find it; they will long to die, but death will flee from them.

7 Now[ev] the locusts looked like horses equipped for battle. On[ew] their heads were something like crowns similar to gold,[ex] and their faces looked like men’s[ey] faces. 8 They[ez] had hair like women’s hair, and their teeth were like lions’ teeth. 9 They had breastplates[fa] like iron breastplates, and the sound of their wings was like the noise of many horse-drawn chariots charging into battle. 10 They have[fb] tails and stingers like scorpions, and their ability[fc] to injure people for five months is in their tails. 11 They have as king over them the angel of the abyss, whose name in Hebrew is Abaddon, and in Greek, Apollyon.[fd]

12 The first woe has passed, but[fe] two woes are still coming after these things!

13 Then[ff] the sixth angel blew his trumpet, and I heard a single voice coming from the[fg] horns on the golden altar that is before God, 14 saying to the sixth angel, the one holding[fh] the trumpet, “Set free[fi] the four angels who are bound at the great river Euphrates!” 15 Then[fj] the four angels who had been prepared for this[fk] hour, day,[fl] month, and year were set free to kill[fm] a third of humanity. 16 The[fn] number of soldiers on horseback was 200,000,000;[fo] I heard their number. 17 Now[fp] this is what the horses and their riders[fq] looked like in my[fr] vision: The riders had breastplates that were fiery red,[fs] dark blue,[ft] and sulfurous[fu] yellow in color.[fv] The[fw] heads of the horses looked like lions’ heads, and fire, smoke, and sulfur[fx] came out of their mouths. 18 A third of humanity was killed by these three plagues, that is,[fy] by the fire, the smoke, and the sulfur that came out of their mouths. 19 For the power[fz] of the horses resides[ga] in their mouths and in their tails, because their tails are like snakes, having heads that inflict injuries. 20 The rest of humanity, who had not been killed by these plagues, did not repent of the works of their hands, so that they did not stop worshiping demons and idols made[gb] of gold, silver,[gc] bronze, stone, and wood—idols that cannot see or hear or walk about. 21 Furthermore,[gd] they did not repent of their murders, of their magic spells,[ge] of their sexual immorality, or of their stealing.

The Angel with the Little Scroll

10 Then[gf] I saw another powerful angel descending from heaven, wrapped[gg] in a cloud, with a rainbow above his head; his face was like the sun and his legs were like pillars of fire.[gh] 2 He held[gi] in his hand a little scroll that was open, and he put his right foot on the sea and his left on the land. 3 Then[gj] he shouted in a loud voice like a lion roaring, and when he shouted, the seven thunders sounded their voices. 4 When the seven thunders spoke, I was preparing to write, but[gk] just then[gl] I heard a voice from heaven say, “Seal up what the seven thunders spoke and do not write it down.” 5 Then[gm] the angel I saw standing on the sea and on the land raised his right hand to heaven 6 and swore by the one who lives forever and ever, who created heaven and what is in it, and the earth and what is in it, and the sea and what is in it, “There will be no more delay![gn] 7 But in the days[go] when the seventh angel is about to blow his trumpet, the mystery of God is completed,[gp] just as he has[gq] proclaimed to his servants[gr] the prophets.” 8 Then[gs] the voice I had heard from heaven began to speak[gt] to me[gu] again,[gv] “Go and take the open[gw] scroll in the hand of the angel who is standing on the sea and on the land.” 9 So[gx] I went to the angel and asked him to give me the little scroll. He[gy] said to me, “Take the scroll[gz] and eat it. It[ha] will make your stomach bitter, but it will be as sweet as honey in your mouth.” 10 So[hb] I took the little scroll from the angel’s hand and ate it, and it did taste[hc] as sweet as honey in my mouth, but[hd] when I had eaten it, my stomach became bitter. 11 Then[he] they[hf] told me: “You must prophesy again about many peoples, nations,[hg] languages, and kings.”

The Fate of the Two Witnesses

11 Then[hh] a measuring rod[hi] like a staff was given to me, and I was told,[hj] “Get up and measure the temple of God, and the altar, and the ones who worship there. 2 But[hk] do not measure the outer courtyard[hl] of the temple; leave it out,[hm] because it has been given to the Gentiles,[hn] and they will trample on the holy city[ho] for forty-two months. 3 And I will grant my two witnesses authority[hp] to prophesy for 1,260 days, dressed in sackcloth.” 4 (These are the two olive trees and the two lampstands that stand before the Lord of the earth.)[hq] 5 If[hr] anyone wants to harm them, fire comes out of their mouths[hs] and completely consumes[ht] their enemies. If[hu] anyone wants to harm them, they must be killed this way. 6 These two have the power[hv] to close up the sky so that it does not rain during the time[hw] they are prophesying. They[hx] have power[hy] to turn the waters to blood and to strike the earth with every kind of plague whenever they want. 7 When[hz] they have completed their testimony, the beast that comes up from the abyss will make war on them and conquer[ia] them and kill them. 8 Their[ib] corpses will lie in the street[ic] of the great city that is symbolically[id] called Sodom and Egypt, where their Lord was also crucified. 9 For three and a half days those from every[ie] people, tribe,[if] nation, and language will look at their corpses, because they will not permit them to be placed in a tomb.[ig] 10 And those who live on the earth will rejoice over them and celebrate, even sending gifts to each other, because these two prophets had tormented those who live on the earth. 11 But[ih] after three and a half days a breath of life from God entered them, and they stood on their feet, and tremendous fear seized[ii] those who were watching them. 12 Then[ij] they[ik] heard a loud voice from heaven saying to them: “Come up here!” So the two prophets[il] went up to heaven in a cloud while[im] their enemies stared at them. 13 Just then[in] a major earthquake took place and a tenth of the city collapsed; seven thousand people[io] were killed in the earthquake, and the rest were terrified and gave glory to the God of heaven.

14 The second woe has come and gone;[ip] the third is coming quickly.

The Seventh Trumpet

15 Then[iq] the seventh angel blew his trumpet, and there were loud voices in heaven saying:

“The kingdom of the world
has become the kingdom of our Lord
and of his Christ,[ir]
and he will reign for ever and ever.”

16 Then[is] the twenty-four elders who are seated on their thrones before God threw themselves down with their faces to the ground[it] and worshiped God 17 with these words:[iu]

“We give you thanks, Lord God, the All-Powerful,[iv]
the one who is and who was,
because you have taken your great power
and begun to reign.[iw]
18 The[ix] nations[iy] were enraged,
but[iz] your wrath has come,
and the time has come for the dead to be judged,
and the time has come to give to your servants,[ja]
the prophets, their reward,
as well as to the saints
and to those who revere[jb] your name, both small and great,
and the time has come[jc] to destroy those who destroy[jd] the earth.”

19 Then[je] the temple of God in heaven was opened and the ark of his covenant was visible within his temple. And there were flashes of lightning, roaring,[jf] crashes of thunder, an earthquake, and a great hailstorm.[jg]

The Woman, the Child, and the Dragon

12 Then[jh] a great sign appeared in heaven: a woman clothed with the sun, and with the moon under her feet, and on her head was a crown of twelve stars.[ji] 2 She[jj] was pregnant and was screaming in labor pains, struggling[jk] to give birth. 3 Then[jl] another sign appeared in heaven: a huge red dragon that had seven heads and ten horns, and on its heads were seven diadem crowns.[jm] 4 Now[jn] the dragon’s[jo] tail swept away a third of the stars in heaven and hurled them to the earth. Then[jp] the dragon stood before the woman who was about to give birth, so that he might devour her child as soon as it was born. 5 So[jq] the woman gave birth to a son, a male child,[jr] who is going to rule[js] over all the nations[jt] with an iron rod.[ju] Her[jv] child was suddenly caught up to God and to his throne, 6 and she[jw] fled into the wilderness[jx] where a place had been prepared for her[jy] by God, so she could be taken care of[jz] for 1,260 days.

War in Heaven

7 Then[ka] war broke out in heaven: Michael[kb] and his angels fought against the dragon, and the dragon and his angels fought back. 8 But[kc] the dragon was not strong enough to prevail,[kd] so there was no longer any place left[ke] in heaven for him and his angels.[kf] 9 So[kg] that huge dragon—the ancient serpent, the one called the devil and Satan, who deceives the whole world—was thrown down to the earth, and his angels along with him. 10 Then[kh] I heard a loud voice in heaven saying,

“The salvation and the power
and the kingdom of our God,
and the ruling authority[ki] of his Christ,[kj] have now come,
because the accuser of our brothers and sisters,[kk]
the one who accuses them day and night[kl] before our God,
has been thrown down.
11 But[km] they overcame him
by the blood of the Lamb
and by the word of their testimony,
and they did not love their lives[kn] so much that they were afraid to die.
12 Therefore you heavens rejoice, and all who reside in them!
But[ko] woe to the earth and the sea
because the devil has come down to you!
He[kp] is filled with terrible anger,
for he knows that he only has a little time!”

13 Now[kq] when the dragon realized[kr] that he had been thrown down to the earth, he pursued the woman who had given birth to the male child. 14 But[ks] the woman was given the two wings of a giant eagle so that she could fly out into the wilderness,[kt] to the place God[ku] prepared for her, where she is taken care of—away from the presence of the serpent—for a time, times, and half a time.[kv] 15 Then[kw] the serpent spouted water like a river out of his mouth after the woman in an attempt to[kx] sweep her away by a flood, 16 but[ky] the earth came to her rescue;[kz] the ground opened up[la] and swallowed the river that the dragon had spewed from his mouth. 17 So[lb] the dragon became enraged at the woman and went away to make war on the rest of her children,[lc] those who keep[ld] God’s commandments and hold to[le] the testimony about Jesus.[lf] 18 And the dragon[lg] stood[lh] on the sand[li] of the seashore.[lj]

The Two Beasts

13 Then[lk] I saw a beast coming up out of the sea. It[ll] had ten horns and seven heads, and on its horns were ten diadem crowns,[lm] and on its heads a blasphemous name.[ln] 2 Now[lo] the beast that I saw was like a leopard, but its feet were like a bear’s, and its mouth was like a lion’s mouth. The[lp] dragon gave the beast[lq] his power, his throne, and great authority to rule.[lr] 3 One of the beast’s[ls] heads appeared to have been killed,[lt] but the lethal wound had been healed.[lu] And the whole world followed[lv] the beast in amazement; 4 they worshiped the dragon because he had given ruling authority[lw] to the beast, and they worshiped the beast too, saying: “Who is like the beast?” and “Who is able to make war against him?”[lx] 5 The beast[ly] was given a mouth speaking proud words[lz] and blasphemies, and he was permitted[ma] to exercise ruling authority[mb] for forty-two months. 6 So[mc] the beast[md] opened his mouth to blaspheme against God—to blaspheme both his name and his dwelling place,[me] that is, those who dwell in heaven. 7 The beast[mf] was permitted to go to war against the saints and conquer them.[mg] He was given ruling authority[mh] over every tribe, people,[mi] language, and nation, 8 and all those who live on the earth will worship the beast,[mj] everyone whose name has not been written since the foundation of the world[mk] in the book of life belonging to the Lamb who was killed.[ml] 9 If anyone has an ear, he had better listen!

10 If anyone is meant for captivity,
into captivity he will go.
If anyone is to be killed by the sword,[mm]
then by the sword he must be killed.

This[mn] requires steadfast endurance[mo] and faith from the saints.

11 Then[mp] I saw another beast[mq] coming up from the earth. He[mr] had two horns like a lamb,[ms] but[mt] was speaking like a dragon. 12 He[mu] exercised all the ruling authority[mv] of the first beast on his behalf,[mw] and made the earth and those who inhabit it worship the first beast, the one whose lethal wound had been healed. 13 He[mx] performed momentous signs, even making fire come down from heaven to earth in front of people[my] 14 and, by the signs he was permitted to perform on behalf of the beast, he deceived those who live on the earth. He told[mz] those who live on the earth to make an image to the beast who had been wounded by the sword, but still lived. 15 The second beast[na] was empowered[nb] to give life[nc] to the image of the first beast[nd] so that it could speak, and could cause all those who did not worship the image of the beast to be killed. 16 He also caused[ne] everyone (small and great, rich and poor, free and slave[nf]) to obtain a mark on their right hand or on their forehead. 17 Thus no one was allowed to buy[ng] or sell things[nh] unless he bore[ni] the mark of the beast—that is, his name or his number.[nj] 18 This calls for wisdom:[nk] Let the one who has insight calculate the beast’s number, for it is man’s number,[nl] and his number is 666.[nm]

An Interlude: The Song of the 144,000

14 Then[nn] I looked, and here was[no] the Lamb standing on Mount Zion, and with him were 144,000, who had his name and his Father’s name written on their foreheads. 2 I also heard a sound[np] coming out of heaven like the sound of many waters and like the sound of loud thunder. Now[nq] the sound I heard was like that made by harpists playing their harps, 3 and they were singing a new song before the throne and before the four living creatures and the elders. No[nr] one was able to learn the song except the 144,000 who had been redeemed from the earth.

4 These are the ones who have not defiled themselves[ns] with women, for they are virgins. These are the ones who follow the Lamb wherever he goes. These were redeemed from humanity as firstfruits to God and to the Lamb, 5 and no lie was found on their lips;[nt] they[nu] are blameless.

Three Angels and Three Messages

6 Then[nv] I saw another[nw] angel flying directly overhead,[nx] and he had[ny] an eternal gospel to proclaim[nz] to those who live[oa] on the earth—to every nation, tribe,[ob] language, and people. 7 He declared[oc] in a loud voice: “Fear God and give him glory, because the hour of his judgment has arrived, and worship the one who made heaven and earth, the sea and the springs of water!”

8 A[od] second[oe] angel[of] followed the first,[og] declaring:[oh] “Fallen, fallen is Babylon the great city![oi] She made all the nations[oj] drink of the wine of her immoral passion.”[ok]

9 A[ol] third angel[om] followed the first two,[on] declaring[oo] in a loud voice: “If anyone worships the beast and his image, and takes the mark on his forehead or his hand, 10 that person[op] will also drink of the wine of God’s anger[oq] that has been mixed undiluted in the cup of his wrath, and he will be tortured with fire and sulfur[or] in front of the holy angels and in front of the Lamb. 11 And the smoke from their[os] torture will go up[ot] forever and ever, and those who worship the beast and his image will have[ou] no rest day or night, along with[ov] anyone who receives the mark of his name.” 12 This requires[ow] the steadfast endurance[ox] of the saints—those who obey[oy] God’s commandments and hold to[oz] their faith in Jesus.[pa]

13 Then[pb] I heard a voice from heaven say, “Write this:

‘Blessed are the dead,
those who die in the Lord from this moment on!’”

“Yes,” says the Spirit, “so they can rest from their hard work,[pc] because their deeds will follow them.”[pd]

14 Then[pe] I looked, and a white cloud appeared,[pf] and seated on the cloud was one like a son of man![pg] He had[ph] a golden crown on his head and a sharp sickle in his hand. 15 Then[pi] another angel came out of the temple, shouting in a loud voice to the one seated on the cloud, “Use[pj] your sickle and start to reap,[pk] because the time to reap has come, since the earth’s harvest is ripe!” 16 So[pl] the one seated on the cloud swung his sickle over the earth, and the earth was reaped.

17 Then[pm] another angel came out of the temple in heaven, and he too had a sharp sickle. 18 Another[pn] angel, who was in charge of[po] the fire, came from the altar and called in a loud voice to the angel[pp] who had the sharp sickle, “Use[pq] your sharp sickle and gather[pr] the clusters of grapes[ps] off the vine of the earth,[pt] because its grapes[pu] are now ripe.”[pv] 19 So[pw] the angel swung his sickle over the earth and gathered the grapes from the vineyard[px] of the earth and tossed them into the great[py] winepress of the wrath of God. 20 Then[pz] the winepress was stomped[qa] outside the city, and blood poured out of the winepress up to the height of horses’ bridles[qb] for a distance of almost 200 miles.[qc]

The Final Plagues

15 Then[qd] I saw another great and astounding sign in heaven: seven angels who have seven final plagues[qe] (they are final because in them God’s anger is completed).

2 Then[qf] I saw something like a sea of glass[qg] mixed with fire, and those who had conquered[qh] the beast and his image and the number of his name. They were standing[qi] by[qj] the sea of glass, holding harps given to them by God.[qk] 3 They[ql] sang the song of Moses the servant[qm] of God and the song of the Lamb:[qn]

“Great and astounding are your deeds,
Lord God, the All-Powerful![qo]
Just[qp] and true are your ways,
King over the nations![qq]
4 Who will not fear you, O Lord,
and glorify[qr] your name, because you alone are holy?[qs]
All nations[qt] will come and worship before you
for your righteous acts[qu] have been revealed.”

5 After[qv] these things I looked, and the temple (the tent[qw] of the testimony)[qx] was opened in heaven, 6 and the seven angels who had the seven plagues came out of the temple, dressed in clean bright linen, wearing wide golden belts[qy] around their chests. 7 Then[qz] one of the four living creatures gave the seven angels seven golden bowls filled with the wrath[ra] of God who lives forever and ever, 8 and the temple was filled with smoke from God’s glory and from his power. Thus[rb] no one could enter the temple until the seven plagues from the seven angels were completed.

The Bowls of God’s Wrath

16 Then[rc] I heard a loud voice from the temple declaring to the seven angels: “Go and pour out on the earth the seven bowls containing God’s wrath.”[rd] 2 So[re] the first angel[rf] went and poured out his bowl on the earth. Then[rg] ugly and painful sores[rh] appeared on the people[ri] who had the mark of the beast and who worshiped his image.

3 Next,[rj] the second angel[rk] poured out his bowl on the sea and it turned into blood, like that of a corpse, and every living creature that was in the sea died.

4 Then[rl] the third angel[rm] poured out his bowl on the rivers and the springs of water, and they turned into blood. 5 Now[rn] I heard the angel of the waters saying:

“You are just[ro]—the one who is and who was,
the Holy One—because you have passed these judgments,[rp]
6 because they poured out the blood of your saints and prophets,
so[rq] you have given them blood to drink. They got what they deserved!”[rr]

7 Then[rs] I heard the altar reply,[rt] “Yes, Lord God, the All-Powerful,[ru] your judgments are true and just!”

8 Then[rv] the fourth angel[rw] poured out his bowl on the sun, and it was permitted to scorch people[rx] with fire. 9 Thus[ry] people[rz] were scorched by the terrible heat,[sa] yet[sb] they blasphemed the name of God, who has ruling authority[sc] over these plagues, and they would not repent and give him glory.

10 Then[sd] the fifth angel[se] poured out his bowl on the throne of the beast so that[sf] darkness covered his kingdom,[sg] and people[sh] began to bite[si] their tongues because[sj] of their pain. 11 They blasphemed the God of heaven because of their sufferings[sk] and because of their sores,[sl] but nevertheless[sm] they still refused to repent[sn] of their deeds.

12 Then[so] the sixth angel[sp] poured out his bowl on the great river Euphrates and dried up its water[sq] to prepare the way[sr] for the kings from the east.[ss] 13 Then[st] I saw three unclean spirits[su] that looked like frogs coming out of the mouth of the dragon, out of the mouth of the beast, and out of the mouth of the false prophet. 14 For they are the spirits of the demons performing signs who go out to the kings of the earth[sv] to bring them together for the battle that will take place on the great day of God, the All-Powerful.[sw]

15 (Look ! I will come like a thief!
Blessed is the one who stays alert and does not lose[sx] his clothes so that he will not have to walk around naked and his shameful condition[sy] be seen.)[sz]

16 Now[ta] the spirits[tb] gathered the kings and their armies[tc] to the place that is called Armageddon[td] in Hebrew.

17 Finally[te] the seventh angel[tf] poured out his bowl into the air and a loud voice came out of the temple from the throne, saying: “It is done!” 18 Then[tg] there were flashes of lightning, roaring,[th] and crashes of thunder, and there was a tremendous earthquake—an earthquake unequaled since humanity[ti] has been on the earth, so tremendous was that earthquake. 19 The[tj] great city was split into three parts and the cities of the nations[tk] collapsed.[tl] So[tm] Babylon the great was remembered before God, and was given the cup[tn] filled with the wine made of God’s furious wrath.[to] 20 Every[tp] island fled away[tq] and no mountains could be found.[tr] 21 And gigantic hailstones, weighing about a 100 pounds[ts] each, fell from heaven[tt] on people,[tu] but they[tv] blasphemed God because of the plague of hail, since it[tw] was so horrendous.[tx]

The Great Prostitute and the Beast

17 Then[ty] one of the seven angels who had the seven bowls came and spoke to me.[tz] “Come,” he said, “I will show you the condemnation and punishment[ua] of the great prostitute who sits on many waters, 2 with whom the kings of the earth committed sexual immorality and the earth’s inhabitants got drunk with the wine of her immorality.”[ub] 3 So[uc] he carried me away in the Spirit[ud] to a wilderness,[ue] and there[uf] I saw a woman sitting on a scarlet beast that was full of blasphemous names and had seven heads and ten horns. 4 Now[ug] the woman was dressed in purple and scarlet clothing,[uh] and adorned with gold,[ui] precious stones, and pearls. She held[uj] in her hand a golden cup filled with detestable things and unclean things from her sexual immorality.[uk] 5 On[ul] her forehead was written a name, a mystery:[um] “Babylon the Great, the Mother of prostitutes and of the detestable things of the earth.” 6 I saw that the woman was drunk with the blood of the saints and the blood of those who testified to Jesus.[un] I[uo] was greatly astounded[up] when I saw her. 7 But[uq] the angel said to me, “Why are you astounded? I will interpret[ur] for you the mystery of the woman and of the beast with the seven heads and ten horns that carries her. 8 The beast you saw was, and is not, but is about to come up from the abyss[us] and then go to destruction. The[ut] inhabitants of the earth—all those whose names have not been written in the book of life since the foundation of the world—will be astounded when they see that[uu] the beast was, and is not, but is to come. 9 (This requires[uv] a mind that has wisdom.) The seven heads are seven mountains[uw] the woman sits on. They are also seven kings: 10 five have fallen; one is,[ux] and the other has not yet come, but whenever he does come, he must remain for only a brief time. 11 The[uy] beast that was, and is not, is himself an eighth king and yet is one of the seven, and is going to destruction. 12 The[uz] ten horns that you saw are ten kings who have not yet received a kingdom, but will receive ruling authority[va] as kings with the beast for one hour. 13 These kings[vb] have a single intent, and they will give their power and authority to the beast. 14 They will make war with the Lamb, but the Lamb will conquer them, because he is Lord of lords and King of kings, and those accompanying[vc] the Lamb are the called, chosen, and faithful.”

15 Then[vd] the angel[ve] said to me, “The waters you saw (where the prostitute is seated) are peoples, multitudes,[vf] nations, and languages. 16 The[vg] ten horns that you saw, and the beast—these will hate the prostitute and make her desolate and naked. They[vh] will consume her flesh and burn her up with fire.[vi] 17 For God has put into their minds[vj] to carry out his purpose[vk] by making[vl] a decision[vm] to give their royal power[vn] to the beast until the words of God are fulfilled.[vo] 18 As for[vp] the woman you saw, she is the great city that has sovereignty over the kings of the earth.”

Babylon is Destroyed

18 After these things I saw another angel, who possessed great authority, coming down out of heaven, and the earth was lit up by his radiance.[vq] 2 He[vr] shouted with a powerful voice:

“Fallen, fallen, is Babylon the great!
She[vs] has become a lair for demons,
a haunt[vt] for every unclean spirit,
a haunt for every unclean bird,
a haunt for every unclean and detested beast.[vu]
3 For all the nations[vv] have fallen[vw] from
the wine of her immoral passion,[vx]
and the kings of the earth have committed sexual immorality with her,
and the merchants of the earth have gotten rich from the power of her sensual behavior.”[vy]

4 Then[vz] I heard another voice from heaven saying, “Come out of her, my people, so you will not take part in her sins and so you will not receive her plagues, 5 because her sins have piled[wa] up all the way to heaven[wb] and God has remembered[wc] her crimes.[wd] 6 Repay her the same way she repaid others;[we] pay her back double[wf] corresponding to her deeds. In the cup she mixed, mix double the amount for her. 7 As much as[wg] she exalted herself and lived in sensual luxury,[wh] to this extent give her torment and grief because she said to herself,[wi] ‘I rule as queen and am no widow; I will never experience grief!’ 8 For this reason, she will experience her plagues[wj] in a single day: disease,[wk] mourning,[wl] and famine, and she will be burned down[wm] with fire, because the Lord God who judges her is powerful!”

9 Then[wn] the kings of the earth who committed immoral acts with her and lived in sensual luxury[wo] with her will weep and wail for her when they see the smoke from the fire that burns her up.[wp] 10 They will stand a long way off because they are afraid of her torment, and will say,

“Woe, woe, O great city,
Babylon the powerful city!
For in a single hour your doom[wq] has come!”

11 Then[wr] the merchants of the earth will weep and mourn for her because no one buys their cargo[ws] any longer— 12 cargo such as gold, silver,[wt] precious stones, pearls, fine linen, purple cloth, silk,[wu] scarlet cloth,[wv] all sorts of things made of citron wood,[ww] all sorts of objects made of ivory, all sorts of things made of expensive wood, bronze, iron and marble, 13 cinnamon, spice,[wx] incense, perfumed ointment,[wy] frankincense,[wz] wine, olive oil and costly flour,[xa] wheat, cattle and sheep, horses and four-wheeled carriages,[xb] slaves and human lives.[xc]

14 (The ripe fruit[xd] you greatly desired[xe]
has gone from you,
and all your luxury[xf] and splendor[xg]
have gone from you—
they will never ever be found again!)[xh]

15 The merchants who sold[xi] these things, who got rich from her, will stand a long way off because they are afraid of her torment. They will weep[xj] and mourn, 16 saying,

“Woe, woe, O great city—
dressed in fine linen, purple and scarlet clothing,[xk]
and adorned with gold,[xl] precious stones, and pearls—
17 because in a single hour such great wealth has been destroyed!”[xm]

And every ship’s captain,[xn] and all who sail along the coast[xo]—seamen, and all who[xp] make their living from the sea, stood a long way off 18 and began to shout[xq] when they saw the smoke from the fire that burned her up,[xr] “Who is like the great city?” 19 And they threw dust on their heads and were shouting with weeping and mourning,[xs]

“Woe, Woe, O great city—
in which all those who had ships on the sea got rich from her wealth—
because in a single hour she has been destroyed!”[xt]
20 (Rejoice over her, O heaven,
and you saints and apostles and prophets,
for God has pronounced judgment[xu] against her on your behalf!)[xv]

21 Then[xw] one powerful angel picked up a stone like a huge millstone, threw it into the sea, and said,

“With this kind of sudden violent force[xx]
Babylon the great city will be thrown down[xy]
and it will never be found again!
22 And the sound of the harpists, musicians,
flute players, and trumpeters
will never be heard in you[xz] again.
No[ya] craftsman[yb] who practices any trade
will ever be found in you again;
the noise of a mill[yc] will never be heard in you again.
23 Even the light from a lamp
will never shine in you again!
The voices of the bridegroom and his bride
will never be heard in you again.
For your merchants were the tycoons of the world,
because all the nations[yd] were deceived by your magic spells![ye]
24 The[yf] blood of the saints and prophets was found in her,[yg]
along with the blood[yh] of all those who had been killed on the earth.”

19 After these things I heard what sounded like the loud voice of a vast throng in heaven, saying,

“Hallelujah! Salvation and glory and power belong to our God,
2 because his judgments are true and just.[yi]
For he has judged[yj] the great prostitute
who corrupted the earth with her sexual immorality,
and has avenged the blood of his servants[yk] poured out by her own hands!”[yl]

3 Then[ym] a second time the crowd shouted, “Hallelujah!” The smoke rises from her forever and ever.[yn] 4 The twenty-four elders and the four living creatures threw themselves to the ground[yo] and worshiped God, who was seated on the throne, saying: “Amen! Hallelujah!”

5 Then[yp] a voice came from the throne, saying:

“Praise our God
all you his servants,
and all you who fear him,
both the small and the great!”

The Wedding Celebration of the Lamb

6 Then[yq] I heard what sounded like the voice of a vast throng, like the roar of many waters and like loud crashes of thunder. They were shouting:[yr]

“Hallelujah!
For the Lord our God,[ys] the All-Powerful,[yt] reigns!
7 Let us rejoice[yu] and exult
and give him glory,
because the wedding celebration of the Lamb has come,
and his bride has made herself ready.
8 She was permitted to be dressed in bright, clean, fine linen”[yv] (for the fine linen is the righteous deeds of the saints).[yw]

9 Then[yx] the angel[yy] said to me, “Write the following: Blessed are those who are invited to the banquet at the wedding celebration of the Lamb!” He also said to me, “These are the true words of God.” 10 So[yz] I threw myself down[za] at his feet to worship him, but[zb] he said, “Do not do this![zc] I am only[zd] a fellow servant[ze] with you and your brothers and sisters[zf] who hold to the testimony about[zg] Jesus. Worship God, for the testimony about Jesus is the spirit of prophecy.”

The Son of God Goes to War

11 Then[zh] I saw heaven opened and here came[zi] a white horse! The[zj] one riding it was called “Faithful” and “True,” and with justice[zk] he judges and goes to war. 12 His eyes are like a fiery[zl] flame and there are many diadem crowns[zm] on his head. He has[zn] a name written[zo] that no one knows except himself. 13 He is dressed in clothing dipped[zp] in blood, and he is called[zq] the Word of God. 14 The[zr] armies that are in heaven, dressed in white, clean, fine linen,[zs] were following him on white horses. 15 From his mouth extends a sharp sword, so that with it he can strike the nations.[zt] He[zu] will rule[zv] them with an iron rod,[zw] and he stomps the winepress[zx] of the furious[zy] wrath of God, the All-Powerful.[zz] 16 He has a name written on his clothing and on his thigh: “King of kings and Lord of lords.”

17 Then[aaa] I saw one angel standing in[aab] the sun, and he shouted in a loud voice to all the birds flying high in the sky:[aac]

“Come, gather around for the great banquet[aad] of God,
18 to eat[aae] your fill[aaf] of the flesh of kings,
the flesh of generals,[aag]
the flesh of powerful people,
the flesh of horses and those who ride them,
and the flesh of all people, both free and slave,[aah]
and small and great!”

19 Then[aai] I saw the beast and the kings of the earth and their armies assembled to do battle with the one who rode the horse and with his army. 20 Now[aaj] the beast was seized, and along with him the false prophet who had performed the signs on his behalf[aak]—signs by which he deceived those who had received the mark of the beast and those who worshiped his image. Both of them were thrown alive into the lake of fire burning with sulfur.[aal] 21 The[aam] others were killed by the sword that extended from the mouth of the one who rode the horse, and all the birds gorged[aan] themselves with their flesh.

Footnotes

  1. Revelation 6:1 tn Grk “saying like a voice [or sound] of thunder.”
  2. Revelation 6:1 tc The addition of “and see” (καὶ ἴδε or καὶ βλέπε [kai ide or kai blepe]) to “come” (ἔρχου, erchou) in 6:1, 3-5, 7 is a gloss directed to John, i.e., “come and look at the seals and the horsemen!” But the command ἔρχου is better interpreted as directed to each of the horsemen. The shorter reading also has the support of the better witnesses.
  3. Revelation 6:2 tn Here καί (kai) has been translated as “so” to indicate the implied result of hearing the voice summon the first rider.
  4. Revelation 6:2 tc The reading “and I looked” (καὶ εἶδον, kai eidon) or some slight variation (e.g., ἶδον, idon) has excellent ms support (א A C P 1611) and its omission seems to come through the mss that have already placed “and look” (καὶ ἴδε or καὶ βλέπε [kai ide or kai blepe]) after the verb “come” (ἔρχου, erchou) as mentioned in the text-critical note on 6:1. Thus, for these copyists it was redundant to add “and I looked” again.
  5. Revelation 6:2 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
  6. Revelation 6:2 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  7. Revelation 6:2 tn Grk “the one sitting on it.”sn The one who rode it. The identity of the first rider on the white horse has been discussed at great length by interpreters. Several answers are given: (1) A number understand the rider on the white horse to be Christ himself, identifying this horse and rider with the one mentioned in 19:11, where the identification is clear (cf. 19:13, 16). It must be noted, though, that there is little in common between the two riders beyond the white horse. The word for “crown” is different, the armament is different, and the context here is different (conquest vs. retribution), with three other horsemen bringing catastrophe following. (2) Others see the rider on the white horse representing a spirit of military conquest that dominates human history and leads to the catastrophes that follow. (3) Another possibility is that the white horse rider represents the Antichrist, who appears later in Rev 11:7; 13:17, and is similar to Christ in 19:11 in that they both ride a white horse. This interpretation has been discussed at length by M. Rissi, “The Rider on the White Horse: A Study of Revelation 6:1-8, ” Int 18 (1964): 407-18. This interpretation is the most probable one.
  8. Revelation 6:2 sn See the note on the word crown in Rev 3:11.
  9. Revelation 6:2 tn The participle νικῶν (nikōn) has been translated as substantival, the subject of the verb ἐξῆλθεν (exēlthen). Otherwise, as an adverbial participle of manner, it is somewhat redundant: “he rode out conquering and to conquer.”
  10. Revelation 6:3 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  11. Revelation 6:3 tn Grk “he”; the referent (the Lamb) has been specified in the translation for clarity here and throughout the rest of the chapter.
  12. Revelation 6:4 tn L&N 79.31 states, “‘fiery red’ (probably with a tinge of yellow or orange).”
  13. Revelation 6:4 tn Grk “the one sitting on it.”
  14. Revelation 6:4 tn The word “permission” is implied; Grk “it was given to him to take peace from the earth.”
  15. Revelation 6:4 tn BDAG 979 s.v. σφάζω states, “Of the killing of a person by violence…σφάζειν τινά butcher or murder someone (4 Km 10:7; Jer 52:10; Manetho: 609 fgm. 8, 76 Jac. [in Jos., C. Ap. 1, 76]; Demetr.[?]: 722 fgm. 7; Ar. 10, 9) 1J 3:12; Rv 6:4. Pass. (Hdt. 5, 5) 5:9; 6:9; 18:24.”
  16. Revelation 6:5 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  17. Revelation 6:5 tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the third creature.
  18. Revelation 6:5 tc The reading “and I looked” (καὶ εἶδον, kai eidon) or some slight variation (e.g., ἶδον, idon) has excellent ms support (א A C P 1611) and its omission seems to have come through the mss that have already placed “and look” (καὶ ἴδε or καὶ βλέπε [kai ide or kai blepe]) after the verb “come” (ἔρχου, erchou) in 6:1. Thus, for these copyists it was redundant to add “and I looked” again.
  19. Revelation 6:5 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
  20. Revelation 6:5 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  21. Revelation 6:5 tn Grk “the one sitting on it.”
  22. Revelation 6:5 sn A balance scale would have been a rod held by a rope in the middle with pans attached to both ends for measuring.
  23. Revelation 6:6 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  24. Revelation 6:6 tn BDAG 1086 s.v. χοῖνιξ states, “a dry measure, oft. used for grain, approximately equivalent to one quart or one liter, quart. A χ.of grain was a daily ration for one pers.…Rv 6:6ab.”
  25. Revelation 6:6 tn Grk “a quart of wheat for a denarius.” A denarius was one day’s pay for an average worker. The words “will cost” are used to indicate the genitive of price or value; otherwise the English reader could understand the phrase to mean “a quart of wheat to be given as a day’s pay.”
  26. Revelation 6:6 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  27. Revelation 6:7 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  28. Revelation 6:8 tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the fourth creature.
  29. Revelation 6:8 tc The reading “and I looked” (καὶ εἶδον, kai eidon) or some slight variation (e.g., ἶδον, idon) has excellent ms support (א A C P 1611) and its omission seems to have come through the mss that have already placed “and look” (καὶ ἴδε or καὶ βλέπε [kai ide or kai blepe]) after the verb “come” (ἔρχου, erchou) in 6:1. Thus, for these copyists it was redundant to add “and I looked” again.
  30. Revelation 6:8 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
  31. Revelation 6:8 tn A sickly pallor, when referring to persons, or the green color of plants. BDAG 1085 s.v. χλωρός 2 states, “pale, greenish gray…as the color of a pers. in sickness contrasted with appearance in health…so the horse ridden by Death…ἵππος χλωρός Rv 6:8.” Because the color of the horse is symbolic, “pale green” is used in the translation. Cf. NIV, NCV “pale”; NASB “ashen.”
  32. Revelation 6:8 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  33. Revelation 6:8 tn Grk “the one sitting on it.”
  34. Revelation 6:8 tn Grk “And Hades was following with him.” The Greek expression μετ᾿ αὐτοῦ (met’ autou, “with him”) is Semitic and indicates close proximity. The translation “followed right behind” reflects this.
  35. Revelation 6:8 tn Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  36. Revelation 6:8 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  37. Revelation 6:8 tn Grk “with death.” θάνατος (thanatos) can in particular contexts refer to a manner of death, specifically a contagious disease (see BDAG 443 s.v. 3; L&N 23.158).
  38. Revelation 6:9 tn Here καί (kai) has been translated as “now” to indicate the introduction of a new and somewhat different topic after the introduction of the four riders.
  39. Revelation 6:9 tn Or “murdered.” See the note on the word “butcher” in 6:4.
  40. Revelation 6:10 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  41. Revelation 6:10 tn Grk “voice, saying”; the participle λέγοντες (legontes) is redundant in contemporary English and has not been translated here.
  42. Revelation 6:10 tn The expression ἕως πότε (eōs pote) was translated “how long.” Cf. BDAG 423 s.v. ἕως 1.b.γ.
  43. Revelation 6:10 tn The Greek term here is δεσπότης (despotēs; see L&N 37.63).
  44. Revelation 6:11 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  45. Revelation 6:11 tn Grk “until they had been completed.” The idea of a certain “number” of people is implied by the subject of πληρωθῶσιν (plērōthōsin).
  46. Revelation 6:11 tn Though σύνδουλος (sundoulos) has been translated “fellow servant,” the word does not bear the connotation of a free individual serving another. See the note on the word “servants” in 1:1.
  47. Revelation 6:12 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  48. Revelation 6:12 tn Or “powerful”; Grk “a great.”
  49. Revelation 6:12 tn Or “like hairy sackcloth” (L&N 8.13).
  50. Revelation 6:12 tn Grk “like blood,” understanding αἷμα (aima) as a blood-red color rather than actual blood (L&N 8.64).
  51. Revelation 6:13 tn Or “in heaven” (the same Greek word means both “heaven” and “sky”). The genitive τοῦ οὐρανοῦ (tou ouranou) is taken as a genitive of place.
  52. Revelation 6:13 tn Grk “throws [off]”; the indicative verb has been translated as a participle due to English style.
  53. Revelation 6:13 tn L&N 3.37 states, “a fig produced late in the summer season (and often falling off before it ripens)—‘late fig.’ ὡς συκὴ βάλλει τοὺς ὀλύνθους αὐτῆς ὑπὸ ἀνέμου μεγάλου σειομένη ‘as the fig tree sheds its late figs when shaken by a great wind’ Re 6:13. In the only context in which ὄλυνθος occurs in the NT (Re 6:13), one may employ an expression such as ‘unripe fig’ or ‘fig which ripens late.’”
  54. Revelation 6:13 tn Grk “great wind.”
  55. Revelation 6:14 tn Or “The heavens were.” The Greek word οὐρανός (ouranos) can mean either “heaven” or “sky.”
  56. Revelation 6:14 tn BDAG 125 s.v. ἀποχωρίζω states, “ὁ οὐρανὸς ἀπεχωρίσθη the sky was split Rv 6:14.” Although L&N 79.120 gives the meaning “the sky disappeared like a rolled-up scroll” here, a scroll that is rolled up does not “disappear,” and such a translation could be difficult for modern readers to understand.
  57. Revelation 6:14 tn On this term BDAG 317 s.v. ἑλίσσω states, “ὡς βιβλίον ἑλισσόμενον like a scroll that is rolled up…Rv 6:14.”
  58. Revelation 6:15 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  59. Revelation 6:15 tn Here καί (kai) has not been translated; nor is it translated before each of the following categories, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
  60. Revelation 6:15 tn Grk “chiliarchs.” A chiliarch was normally a military officer commanding a thousand soldiers, but here probably used of higher-ranking commanders like generals (see L&N 55.15; cf. Rev 6:15).
  61. Revelation 6:15 tn See the note on the word “servants” in 1:1.
  62. Revelation 6:16 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.
  63. Revelation 6:16 tn It is difficult to say where this quotation ends. The translation ends it after “withstand it” at the end of v. 17, but it is possible that it should end here, after “Lamb” at the end of v. 16. If it ends after “Lamb,” v. 17 is a parenthetical explanation by the author.
  64. Revelation 6:17 tc Most mss (A M bo) change the pronoun “their” to “his” (αὐτοῦ, autou) in order to bring the text in line with the mention of the one seated on the throne in the immediately preceding verse, and to remove the ambiguity about whose wrath is in view here. The reading αὐτῶν (autōn, “their”) is well supported by א C 1611 1854 2053 2329 2344 latt sy. On both internal and external grounds, it should be regarded as autographic.
  65. Revelation 6:17 tn The translation “to withstand (it)” for ἵστημι (histēmi) is based on the imagery of holding one’s ground in a military campaign or an attack (BDAG 482 s.v. B.4).
  66. Revelation 7:2 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  67. Revelation 7:2 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.”
  68. Revelation 7:2 tn Grk “having,” but v. 3 makes it clear that the angel’s purpose is to seal others with the seal he carries.
  69. Revelation 7:2 tn Or “signet” (L&N 6.54).
  70. Revelation 7:2 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.
  71. Revelation 7:2 tn The word “permission” is implied; Grk “to whom it was given to them to damage the earth.”
  72. Revelation 7:2 tn Grk “saying.” The participle λέγων (legōn) is redundant in contemporary English and has not been translated.
  73. Revelation 7:3 tn See the note on the word “servants” in 1:1.
  74. Revelation 7:4 tn Here καί (kai) has been translated as “now” to indicate the introduction of new but related material.
  75. Revelation 7:4 tn Grk “who were sealed.”
  76. Revelation 7:4 tn Normally, “every,” but since 144,000 is the total number, “all” is clearer here.
  77. Revelation 7:4 tn Grk “the sons of Israel,” normally an idiom for the Israelites as an ethnic entity (L&N 11.58). However, many scholars understand the expression in this context to refer to Christians rather than ethnic Israelites.
  78. Revelation 7:9 tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).
  79. Revelation 7:9 tn Here καί (kai) has not been translated before each of the following categories, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
  80. Revelation 7:10 tn The dative here has been translated as a dative of possession.
  81. Revelation 7:11 tn The verb is pluperfect, but the force is simple past. See ExSyn 586.
  82. Revelation 7:11 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.”
  83. Revelation 7:13 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  84. Revelation 7:13 tn Grk “spoke” or “declared to,” but in the context “asked” reads more naturally in English.
  85. Revelation 7:14 tn Here καί (kai) has been translated as “so” to indicate the implied result of the previous question.
  86. Revelation 7:14 tn Though the expression “the answer” is not in the Greek text, it is clearly implied. Direct objects in Greek were frequently omitted when clear from the context.
  87. Revelation 7:14 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  88. Revelation 7:14 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.
  89. Revelation 7:15 tn Or “worship.” The word here is λατρεύω (latreuō).
  90. Revelation 7:15 tn Grk “will spread his tent over them,” normally an idiom for taking up residence with someone, but when combined with the preposition ἐπί (epi, “over”) the idea is one of extending protection or shelter (BDAG 929 s.v. σκηνόω).
  91. Revelation 7:16 tn An allusion to Isa 49:10. The phrase “burning heat” is one word in Greek (καῦμα, kauma) that refers to a burning, intensely-felt heat. See BDAG 536 s.v.
  92. Revelation 7:17 sn An allusion to Isa 25:8.
  93. Revelation 8:1 tn Here καί (kai) has been translated as “now” to indicate the resumption of the topic of the seals.
  94. Revelation 8:1 tn Grk “he”; the referent (the Lamb) has been specified in the translation for clarity.
  95. Revelation 8:2 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  96. Revelation 8:3 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  97. Revelation 8:3 tn Grk “having.”
  98. Revelation 8:3 sn A golden censer was a bowl in which incense was burned. The imagery suggests the OT role of the priest.
  99. Revelation 8:3 tn The verb “to station” was used to translate ἑστάθη (hestathē) because it connotes the idea of purposeful arrangement in English, which seems to be the idea in the Greek.
  100. Revelation 8:3 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.
  101. Revelation 8:4 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  102. Revelation 8:4 tn The expression τῶν θυμιαμάτων (tōn thumiamatōn) is taken as a “genitive of producer,” i.e., the noun in the genitive produces the head noun.
  103. Revelation 8:5 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  104. Revelation 8:5 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?…).”
  105. Revelation 8:6 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
  106. Revelation 8:6 tn Grk “having.”
  107. Revelation 8:7 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  108. Revelation 8:7 tn Here καί (kai) has been translated as “so that” because what follows has the logical force of a result clause.
  109. Revelation 8:8 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  110. Revelation 8:8 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  111. Revelation 8:9 tn Or “a third of the living creatures in the sea”; Grk “the third of the creatures which were in the sea, the ones having life.”
  112. Revelation 8:9 tn On the term translated “completely destroyed,” L&N 20.40 states, “to cause the complete destruction of someone or something—‘to destroy utterly.’ τὸ τρίτον τῶν πλοίων διεφθάρησαν ‘a third of the ships were completely destroyed’ Re 8:9.”
  113. Revelation 8:10 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  114. Revelation 8:10 tn Or “from heaven” (the same Greek word means both “heaven” and “sky”).
  115. Revelation 8:10 tn Grk “fell.”
  116. Revelation 8:11 tn Here καί (kai) has been translated as “now” in keeping with the parenthetical nature of this remark.
  117. Revelation 8:11 tn Grk “is called,” but this is somewhat redundant in contemporary English.
  118. Revelation 8:11 sn Wormwood refers to a particularly bitter herb with medicinal value. According to L&N 3.21, “The English term wormwood is derived from the use of the plant as a medicine to kill intestinal worms.” This remark about the star’s name is parenthetical in nature.
  119. Revelation 8:11 tn Here καί (kai) has been translated as “so” to indicate the implied result of the star falling on the waters.
  120. Revelation 8:11 tn That is, terribly bitter (see the note on “Wormwood” earlier in this verse).
  121. Revelation 8:11 tn Grk “and many of the men died from these waters because they were bitter.”
  122. Revelation 8:12 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  123. Revelation 8:12 tn Grk “the day did not shine [with respect to] the third of it.”
  124. Revelation 8:13 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  125. Revelation 8:13 tn Grk “one eagle.”
  126. Revelation 8:13 tc MA reads “angel” (ἀγγέλου, angelou) instead of “eagle” (ἀετοῦ, aetou), a reading strongly supported by א A 046 MK and several versions. On external grounds, ἀετοῦ is clearly the superior reading. ἀγγέλου could have arisen inadvertently due to similarities in spelling or sound between ἀετοῦ and ἀγγέλου. It may also have been intentional in order to bring this statement in line with 14:6 where an angel is mentioned as the one flying in midair. This seems a more likely reason, strengthened by the facts that the book only mentions eagles two other times (4:7; 12:14). Further, the immediate as well as broad context is replete with references to angels.
  127. Revelation 8:13 tn Concerning the word μεσουράνημα (mesouranēma), L&N 1.10 states, “a point or region of the sky directly above the earth—‘high in the sky, midpoint in the sky, directly overhead, straight above in the sky.’ εἶδον, καὶ ἤκουσα ἑνὸς ἁετοῦ πετομένου ἐν μεσουρανήματι ‘I looked, and I heard an eagle that was flying overhead in the sky’ Re 8:13.”
  128. Revelation 8:13 tn Grk “about to sound their trumpets,” but this is redundant in English.
  129. Revelation 9:1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  130. Revelation 9:1 tn Or “from heaven” (the same Greek word means both “heaven” and “sky”).
  131. Revelation 9:1 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.”
  132. Revelation 9:2 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  133. Revelation 9:2 tn Grk “the shaft,” but since this would be somewhat redundant in English, the pronoun “it” is used here.
  134. Revelation 9:2 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  135. Revelation 9:3 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  136. Revelation 9:3 tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”
  137. Revelation 9:4 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  138. Revelation 9:4 tn The dative indirect object (αὐταῖς, autais) was converted into the subject (“they”) as this more closely approximates English usage. The following ἵ῞να (hina) 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 (hoti).
  139. Revelation 9:4 tn Grk “men”; but ἄνθρωπος (anthrōpos) is used in a generic sense here of both men and women.
  140. Revelation 9:4 tn The article τῶν (tōn) has been translated as a possessive pronoun here (ExSyn 215).
  141. Revelation 9:5 tn Grk “It was not permitted to them”; the referent (the locusts) has been specified in the translation for clarity.
  142. Revelation 9:5 tn The word “permission” is not in the Greek text, but is implied.
  143. Revelation 9:5 tn The two ἵνα (hina) clauses of 9:5 are understood to be functioning as epexegetical or complementary clauses related to ἐδόθη (edothē).
  144. Revelation 9:5 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.”
  145. Revelation 9:5 tn The pronoun “them” is not in the Greek text but is picked up from the previous clause.
  146. Revelation 9:5 tn Grk “like the torture,” but this is redundant in contemporary English.
  147. Revelation 9:5 tn Grk “a man”; but ἄνθρωπος (anthrōpos) is used here in an individualized sense without being limited to the male gender.
  148. Revelation 9:6 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  149. Revelation 9:6 tn Grk “men”; but ἄνθρωπος (anthrōpos) is used in a generic sense here of both men and women.
  150. Revelation 9:6 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  151. Revelation 9:6 tn The phrase “not be able to” was used in the translation to emphasize the strong negation (οὐ μή, ou mē) in the Greek text.
  152. Revelation 9:7 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.
  153. Revelation 9:7 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  154. Revelation 9:7 tn The translation attempts to bring out the double uncertainty in this clause in the Greek text, involving both the form (ὡς στέφανοι, hōs stephanoi, “like crowns”) and the material (ὅμοιοι χρυσῷ, homoioi chrusō, “similar to gold”).
  155. Revelation 9:7 tn Or “human faces.” The Greek term ἄνθρωπος (anthrōpos) 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.
  156. Revelation 9:8 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  157. Revelation 9:9 tn Or perhaps, “scales like iron breastplates” (RSV, NRSV) although the Greek term θώραξ (thōrax) 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.
  158. Revelation 9:10 tn In the Greek text there is a shift to the present tense here; the previous verbs translated “had” are imperfects.
  159. Revelation 9:10 tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”
  160. Revelation 9:11 sn Both the Hebrew Abaddon and the Greek Apollyon mean “Destroyer.”
  161. Revelation 9:12 tn Grk “behold.” Here ἰδού (idou) has been translated as “but” to indicate the contrast present in the context.
  162. Revelation 9:13 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  163. Revelation 9:13 tc ‡ Several key mss (P47 א1 A 0207 1611 2053 2344 lat syh co) lack the word τεσσάρων (tessarōn, “four”) before κεράτων (keratōn, “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. NA28 includes the word in brackets, indicating doubts as to its authenticity.
  164. Revelation 9:14 tn Grk “having.”
  165. Revelation 9:14 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.”
  166. Revelation 9:15 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  167. Revelation 9:15 tn The Greek article τήν (tēn) has been translated with demonstrative force here.
  168. Revelation 9:15 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.
  169. Revelation 9:15 tn Grk “so that they might kill,” but the English infinitive is an equivalent construction to indicate purpose here.
  170. Revelation 9:16 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  171. Revelation 9:16 tn Grk “twenty thousand of ten thousands.”
  172. Revelation 9:17 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.
  173. Revelation 9:17 tn Grk “and those seated on them.”
  174. Revelation 9:17 tn Grk “the vision”; the Greek article has been translated as a possessive pronoun (ExSyn 215).
  175. Revelation 9:17 tn L&N 79.33 states, “‘fiery red’…. One may also render ‘fiery red’ as ‘red like fire’ or ‘the color of fire.’”
  176. Revelation 9:17 tn On this term BDAG 1022 s.v. ὑακίνθινος states, “hyacinth-colored, i.e., dark blue (dark red?) w. πύρινος Rv 9:17.”
  177. Revelation 9:17 tn On this term BDAG 446 s.v. θειώδης states, “sulphurous Rv 9:17.”
  178. Revelation 9:17 sn The colors of the riders’ breastplates parallel the three plagues of fire, smoke, and sulfur in v. 18.
  179. Revelation 9:17 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  180. Revelation 9:17 tn Traditionally, “brimstone.”
  181. Revelation 9:18 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”).
  182. Revelation 9:19 tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”
  183. Revelation 9:19 tn Grk “is.”
  184. Revelation 9:20 tn The word “made” is not in the Greek text but is implied.
  185. Revelation 9:20 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.
  186. Revelation 9:21 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.
  187. Revelation 9:21 tn On the term φαρμακεία (pharmakeia, “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.”
  188. Revelation 10:1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  189. Revelation 10:1 tn Or “clothed.”
  190. Revelation 10:1 tn Or “like fiery pillars,” translating πυρός (puros) as an attributive genitive.
  191. Revelation 10:2 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.”
  192. Revelation 10:3 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  193. Revelation 10:4 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  194. Revelation 10:4 tn The words “just then” are not in the Greek text, but are implied.
  195. Revelation 10:5 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  196. Revelation 10:6 tn On this phrase see BDAG 1092 s.v. χρόνος.
  197. Revelation 10:7 tn Grk “But in the days of the voice of the seventh angel.”
  198. Revelation 10:7 tn The aorist ἐτελέσθη (etelesthē) has been translated as a proleptic (futuristic) aorist (ExSyn 564 cites this verse as an example).
  199. Revelation 10:7 tn The time of the action described by the aorist εὐηγγέλισεν (euēngelisen) seems to be past with respect to the aorist passive ἐτελέσθη (etelesthē). 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).
  200. Revelation 10:7 tn See the note on the word “servants” in 1:1.
  201. Revelation 10:8 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  202. Revelation 10:8 tn The participle λαλοῦσαν (lalousan) has been translated as “began to speak.” The use of πάλιν (palin) indicates an ingressive idea.
  203. Revelation 10:8 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.”
  204. Revelation 10:8 tn Grk “again, saying.” The participle λέγουσαν (legousan) is redundant in contemporary English and has not been translated.
  205. Revelation 10:8 tn The perfect passive participle ἠνεῳγμένον (ēneōgmenon) is in second attributive position and has been translated as an attributive adjective.
  206. Revelation 10:9 tn Here καί (kai) has been translated as “so” to indicate the implied result of the instructions given by the voice.
  207. Revelation 10:9 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  208. Revelation 10:9 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.
  209. Revelation 10:9 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  210. Revelation 10:10 tn Here καί (kai) has been translated as “so” to indicate the implied result of the instructions given by the angel.
  211. Revelation 10:10 tn Grk “it was.” The idea of taste is implied.
  212. Revelation 10:10 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  213. Revelation 10:11 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  214. Revelation 10:11 tn The referent of “they” is not clear in the Greek text.
  215. Revelation 10:11 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.
  216. Revelation 11:1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
  217. Revelation 11:1 tn Grk “a reed” (but these were used for measuring). Cf. Ezek 40:3ff.
  218. Revelation 11:1 tn Grk “saying.”
  219. Revelation 11:2 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  220. Revelation 11:2 tn On the term αὐλήν (aulēn) BDAG 150 s.v. αὐλή 1 states, “(outer) court of the temple…Rv 11:2.”
  221. Revelation 11:2 tn The precise meaning of the phrase ἔκβαλε ἔξωθεν (ekbale exōthen) is difficult to determine.
  222. Revelation 11:2 tn Or “to the nations” (the same Greek word may be translated “Gentiles” or “nations”).
  223. Revelation 11:2 sn The holy city appears to be a reference to Jerusalem. See also Luke 21:24.
  224. Revelation 11:3 tn The word “authority” is not in the Greek text, but is implied. “Power” would be another alternative that could be supplied here.
  225. Revelation 11:4 sn This description is parenthetical in nature.
  226. Revelation 11:5 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  227. Revelation 11:5 tn This is a collective singular in Greek.
  228. Revelation 11:5 tn See L&N 20.45 for the translation of κατεσθίω (katesthiō) as “to destroy utterly, to consume completely.”
  229. Revelation 11:5 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  230. Revelation 11:6 tn Or “authority.”
  231. Revelation 11:6 tn Grk “the days.”
  232. Revelation 11:6 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.
  233. Revelation 11:6 tn Or “authority.”
  234. Revelation 11:7 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  235. Revelation 11:7 tn Or “be victorious over”; traditionally, “overcome.”
  236. Revelation 11:8 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  237. Revelation 11:8 tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).
  238. Revelation 11:8 tn Grk “spiritually.”
  239. Revelation 11:9 tn The word “every” is not in the Greek text, but is implied by the following list.
  240. Revelation 11:9 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.
  241. Revelation 11:9 tn Or “to be buried.”
  242. Revelation 11:11 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  243. Revelation 11:11 tn Grk “fell upon.”
  244. Revelation 11:12 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  245. Revelation 11:12 tn Though the nearest antecedent to the subject of ἤκουσαν (ēkousan) 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.
  246. Revelation 11:12 tn Grk “they”; the referent (the two prophets) has been specified in the translation for clarity.
  247. Revelation 11:12 tn The conjunction καί (kai) seems to be introducing a temporal clause contemporaneous in time with the preceding clause.
  248. Revelation 11:13 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  249. Revelation 11:13 tn Grk “seven thousand names of men.”
  250. Revelation 11:14 tn Grk “has passed.”
  251. Revelation 11:15 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  252. Revelation 11:15 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
  253. Revelation 11:16 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  254. Revelation 11:16 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.”
  255. Revelation 11:17 tn Grk “saying.”
  256. Revelation 11:17 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.”
  257. Revelation 11:17 tn The aorist verb ἐβασίλευσας (ebasileusas) has been translated ingressively.
  258. Revelation 11:18 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  259. Revelation 11:18 tn Or “The Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
  260. Revelation 11:18 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  261. Revelation 11:18 tn See the note on the word “servants” in 1:1.
  262. Revelation 11:18 tn Grk “who fear.”
  263. Revelation 11:18 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.
  264. Revelation 11:18 tn Or “who deprave.” There is a possible wordplay here on two meanings for διαφθείρω (diaphtheirō), with the first meaning “destroy” and the second meaning either “to ruin” or “to make morally corrupt.” See L&N 20.40.
  265. Revelation 11:19 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  266. Revelation 11:19 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?…).”
  267. Revelation 11:19 tn Although BDAG 1075 s.v. χάλαζα gives the meaning “hail” here, it is not clear whether the adjective μεγάλη (megalē) refers to the intensity of the storm or the size of the individual hailstones, or both.
  268. Revelation 12:1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
  269. Revelation 12:1 sn Sun…moon…stars. This imagery is frequently identified with the nation Israel because of Joseph’s dream in Gen 37.
  270. Revelation 12:2 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  271. Revelation 12:2 tn Grk “and being tortured,” though βασανίζω (basanizō) 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.
  272. Revelation 12:3 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  273. Revelation 12:3 tn For the translation of διάδημα (diadēma) 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.
  274. Revelation 12:4 tn Here καί (kai) has been translated as “now” to indicate that this remark is virtually parenthetical.
  275. Revelation 12:4 tn Grk “its”; the referent (the dragon) has been specified in the translation for clarity.
  276. Revelation 12:4 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  277. Revelation 12:5 tn Here καί (kai) has been translated as “so” to indicate the conclusion of the anticipated birth.
  278. Revelation 12:5 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.”
  279. Revelation 12:5 tn Grk “shepherd.”
  280. Revelation 12:5 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
  281. Revelation 12:5 tn Or “scepter.” The Greek term ῥάβδος (rhabdos) can mean either “rod” or “scepter.” sn An allusion to Ps 2:9 (see also Rev 2:27; 19:15).
  282. Revelation 12:5 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  283. Revelation 12:6 tn Grk “and the woman,” which would be somewhat redundant in English.
  284. Revelation 12:6 tn Or “desert.”
  285. Revelation 12:6 tn Grk “where she has there a place prepared by God.”
  286. Revelation 12:6 tn Grk “so they can take care of her.”
  287. Revelation 12:7 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
  288. Revelation 12:7 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).
  289. Revelation 12:8 tn Here καί (kai) has been translated as “but” to indicate the implied contrast.
  290. Revelation 12:8 tn The words “to prevail” are not in the Greek text, but are implied.
  291. Revelation 12:8 tn Grk “found.”
  292. Revelation 12:8 tn Grk “for them”; the referent (the dragon and his angels, v. 7) has been specified in the translation for clarity.
  293. Revelation 12:9 tn Here καί (kai) has been translated as “so” to indicate the result of the war in heaven.
  294. Revelation 12:10 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  295. Revelation 12:10 tn Or “the right of his Messiah to rule.” See L&N 37.35.
  296. Revelation 12:10 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
  297. Revelation 12:10 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 [adelphoi] 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.
  298. Revelation 12:10 tn Or “who accuses them continually.”
  299. Revelation 12:11 tn Here καί (kai) has been translated as “but” to indicate the contrast.
  300. Revelation 12:11 sn They did not love their lives. See Matt 16:25; Luke 17:33; John 12:25.
  301. Revelation 12:12 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).
  302. Revelation 12:12 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.
  303. Revelation 12:13 tn Here καί (kai) has been translated as “now” because the clause it introduces is clearly resumptive.
  304. Revelation 12:13 tn Grk “saw.”
  305. Revelation 12:14 tn Here καί (kai) has been translated as “but” to indicate the contrast present here.
  306. Revelation 12:14 tn Or “desert.”
  307. Revelation 12:14 tn The word “God” is supplied based on the previous statements made concerning “the place prepared for the woman” in 12:6.
  308. Revelation 12:14 tc The reading “and half a time” (καὶ ἥμισυ καιροῦ, kai hēmisu kairou) is lacking in the significant majuscule C. Its inclusion, however, is supported by P47 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 kairous) 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).
  309. Revelation 12:15 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  310. Revelation 12:15 tn Grk “so that he might make her swept away.”
  311. Revelation 12:16 tn Here καί (kai) has been translated as “but” to indicate the contrast present here.
  312. Revelation 12:16 tn Grk “the earth helped the woman.”
  313. Revelation 12:16 tn Grk “the earth opened its mouth” (a metaphor for the ground splitting open).
  314. Revelation 12:17 tn Here καί (kai) has been translated as “so” to indicate the implied result of the woman’s escape.
  315. Revelation 12:17 tn Grk “her seed” (an idiom for offspring, children, or descendants).
  316. Revelation 12:17 tn Or “who obey.”
  317. Revelation 12:17 tn Grk “and having.”
  318. Revelation 12:17 tn Grk “the testimony of Jesus,” which may involve a subjective genitive (“Jesus’ testimony”) or, more likely, an objective genitive (“testimony about Jesus”).
  319. Revelation 12:18 tn Grk “he”; the referent (the dragon) has been specified in the translation for clarity.
  320. Revelation 12:18 tc Grk ἐστάθη (estathē, “he stood”). The reading followed by the translation is attested by the better mss (P47 א A C 1854 2344 2351 lat syh) while the majority of mss (051 M vgmss syph co) have the reading ἐστάθην (estathēn, “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.”
  321. Revelation 12:18 tn Or “sandy beach” (L&N 1.64).
  322. Revelation 12:18 sn The standard critical texts of the Greek NT, NA28 and UBS5, 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.
  323. Revelation 13:1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
  324. Revelation 13:1 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, thērion) 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.
  325. Revelation 13:1 tn For the translation of διάδημα (diadēma) 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.
  326. Revelation 13:1 tc ‡ Several mss (A 051 1611 1854 2053 2344 2351 MK) read the plural ὀνόματα (onomata, “[blasphemous] names”), while the singular ὄνομα (onoma, “name”) has somewhat better support (P47 א C 1006 1841 2329 MA). 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. NA28 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.
  327. Revelation 13:2 tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the following description of the beast.
  328. Revelation 13:2 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  329. Revelation 13:2 tn Grk “gave it”; the referent (the beast) has been specified in the translation for clarity.
  330. Revelation 13:2 tn For the translation “authority to rule” for ἐξουσία (exousia) see L&N 37.35.
  331. Revelation 13:3 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.
  332. Revelation 13:3 tn Grk “killed to death,” an expression emphatic in its redundancy. The phrase behind this translation is ὡς ἐσφαγμένον (hōs esphagmenon). 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.
  333. Revelation 13:3 tn The phrase τοῦ θανάτου (tou thanatou) 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.
  334. Revelation 13:3 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).”
  335. Revelation 13:4 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
  336. Revelation 13:4 tn On the use of the masculine pronoun to refer to the beast, see the note on the word “It” in 13:1.
  337. Revelation 13:5 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.
  338. Revelation 13:5 tn For the translation “proud words” (Grk “great things” or “important things”) see BDAG 624 s.v. μέγας 4.b.
  339. Revelation 13:5 tn Grk “to it was granted.”
  340. Revelation 13:5 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
  341. Revelation 13:6 tn Here καί (kai) has been translated as “so” to indicate the implied result of the permission granted to the beast.
  342. Revelation 13:6 tn Grk “he” (or “it”); the referent (the beast) has been specified in the translation for clarity.
  343. Revelation 13:6 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 hēmisu kairou).
  344. Revelation 13:7 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.
  345. Revelation 13:7 tc Many mss omit the phrase “it was given to make war with the saints and to overcome them” (P47 A C 2053 MA sa). It is, however, found in P115vid א 051 1006 (1611) 1841 (1854) 2329 2344 2351 (MK) lat syph,(h) bo. Although the ms evidence is somewhat in favor of the shorter reading, the support of P115 (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 edothē autō) 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.
  346. Revelation 13:7 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
  347. Revelation 13:7 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.
  348. Revelation 13:8 tn Grk “it”; the referent (the beast) has been specified in the translation for clarity.
  349. Revelation 13:8 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.
  350. Revelation 13:8 tn Or “slaughtered”; traditionally, “slain.”
  351. Revelation 13:10 tc Many mss (C 051* 2351 MA) 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 that of the initial text. 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.
  352. Revelation 13:10 tn On ὧδε (hōde) 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.”
  353. Revelation 13:10 tn Or “perseverance.”
  354. Revelation 13:11 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
  355. Revelation 13:11 sn This second beast is identified in Rev 16:13 as “the false prophet.”
  356. Revelation 13:11 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.
  357. Revelation 13:11 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.
  358. Revelation 13:11 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  359. Revelation 13:12 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  360. Revelation 13:12 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
  361. Revelation 13:12 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.”
  362. Revelation 13:13 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  363. Revelation 13:13 tn This is a generic use of ἄνθρωπος (anthrōpos), referring to both men and women.
  364. Revelation 13:14 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).
  365. Revelation 13:15 tn Grk “it”; the referent (the second beast) has been specified in the translation for clarity.
  366. Revelation 13:15 tn Grk “it was given [permitted] to it [the second beast].”
  367. Revelation 13:15 tn Grk “breath,” but in context the point is that the image of the first beast is made to come to life and speak.
  368. Revelation 13:15 tn Grk “of the beast”; the word “first” has been supplied to specify the referent.
  369. Revelation 13:16 tn Or “forced”; Grk “makes” (ποιεῖ, poiei).
  370. Revelation 13:16 tn See the note on the word “servants” in 1:1.
  371. Revelation 13:17 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 (hina) is left untranslated, the English conjunction “thus” is used to indicate that this is a result clause.
  372. Revelation 13:17 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.
  373. Revelation 13:17 tn Grk “except the one who had.”
  374. Revelation 13:17 tn Grk “his name or the number of his name.”
  375. Revelation 13:18 tn Grk “Here is wisdom.”
  376. Revelation 13:18 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.
  377. Revelation 13:18 tc A few mss (P115 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.
  378. Revelation 14:1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
  379. Revelation 14:1 tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).
  380. Revelation 14:2 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 (phōnē) as “sound” here.
  381. Revelation 14:2 tn Here καί (kai) has been translated as “now” to indicate the introduction of a new topic.
  382. Revelation 14:3 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.
  383. Revelation 14:4 tn The aorist passive verb is rendered as a reflexive (“defiled themselves”) by BDAG 657 s.v. μολύνω 2.
  384. Revelation 14:5 tn Grk “in their mouth was not found a lie.”
  385. Revelation 14:5 tc Several mss (P47 א 1 1006 1611 2351 MK) have the conjunction “for” (γάρ, gar) here so that the phrase reads: “for they are blameless.” Other significant 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.
  386. Revelation 14:6 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
  387. Revelation 14:6 tc Most mss (P47 א* M sa) lack ἄλλον (allon, “another”) here, but the support for it is stronger (P115vid 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).
  388. Revelation 14:6 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.’”
  389. Revelation 14:6 tn Grk “having.”
  390. Revelation 14:6 tn Or “an eternal gospel to announce as good news.”
  391. Revelation 14:6 tn Grk “to those seated on the earth.”
  392. Revelation 14:6 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.
  393. Revelation 14:7 tn Grk “people, saying.” In the Greek text this is a continuation of the previous sentence. For the translation of λέγω (legō) as “declare,” see BDAG 590 s.v. 2.e.
  394. Revelation 14:8 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  395. Revelation 14:8 tc There are several different variants comprising a textual problem involving “second” (δεύτερος, deuteros). First, several mss (A 1 2329 MK) read “another, a second angel” (ἄλλος δεύτερος ἄγγελος, allos deuteros angelos). Second, other mss (P47 א* 1006 1841 1854) 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 ar vg). Fourth, several mss (א2 [C reads δεύτερον instead of δεύτερος] 051 1611 2053 2344 MA) 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 initial 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 autographic text. Finally, the fourth reading is the most difficult and therefore, in this case, to be accepted as the progenitor of the others.
  396. Revelation 14:8 tn Grk “And another angel, a second.”
  397. Revelation 14:8 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.
  398. Revelation 14:8 tn For the translation of λέγω (legō) as “declare,” see BDAG 590 s.v. 2.e.
  399. Revelation 14:8 sn The fall of Babylon the great city is described in detail in Rev 18:2-24.
  400. Revelation 14:8 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
  401. Revelation 14:8 tn Grk “of the wine of the passion of the sexual immorality of her.” Here τῆς πορνείας (tēs porneias) 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).
  402. Revelation 14:9 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  403. Revelation 14:9 tn Grk “And another angel, a third.”
  404. Revelation 14:9 tn Grk “followed them.”
  405. Revelation 14:9 tn For the translation of λέγω (legō) as “declare,” see BDAG 590 s.v. 2.e.
  406. Revelation 14:10 tn Grk “he himself.”
  407. Revelation 14:10 tn The Greek word for “anger” here is θυμός (thumos), a wordplay on the “passion” (θυμός) of the personified city of Babylon in 14:8.
  408. Revelation 14:10 tn Traditionally, “brimstone.”
  409. Revelation 14:11 tn The Greek pronoun is plural here even though the verbs in the previous verse are singular.
  410. Revelation 14:11 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 (basanisthēsetai) in v. 10.
  411. Revelation 14:11 tn The present tense ἔχουσιν (echousin) 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).
  412. Revelation 14:11 tn Grk “and.”
  413. Revelation 14:12 tn Grk “Here is.”
  414. Revelation 14:12 tn Or “the perseverance.”
  415. Revelation 14:12 tn Grk “who keep.”
  416. Revelation 14:12 tn The words “hold to” are implied as a repetition of the participle translated “keep” (οἱ τηροῦντες, hoi tērountes).
  417. Revelation 14:12 tn Grk “faith of Jesus.” The construction may mean either “faith in Jesus” or “faithful to Jesus.” Either translation implies that ᾿Ιησοῦ (Iēsou) is to be taken as an objective genitive; the difference is more lexical than grammatical because πίστις (pistis) can mean either “faith” or “faithfulness.”
  418. Revelation 14:13 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
  419. Revelation 14:13 tn Or “from their trouble” (L&N 22.7).
  420. Revelation 14:13 tn Grk “their deeds will follow with them.”
  421. Revelation 14:14 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
  422. Revelation 14:14 tn Grk “and behold, a white cloud.”
  423. Revelation 14:14 tn This phrase constitutes an allusion to Dan 7:13. Concerning υἱὸς τοῦ ἀνθρώπου (huios tou anthrōpou), 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).
  424. Revelation 14:14 tn Grk “like a son of man, having.” In the Greek text this is a continuation of the previous sentence.
  425. Revelation 14:15 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  426. Revelation 14:15 tn Grk “Send out.”
  427. Revelation 14:15 tn The aorist θέρισον (therison) has been translated ingressively.
  428. Revelation 14:16 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.
  429. Revelation 14:17 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
  430. Revelation 14:18 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  431. Revelation 14:18 tn Grk “who had authority over.” This appears to be the angel who tended the fire on the altar.
  432. Revelation 14:18 tn Grk “to the one having the sharp sickle”; the referent (the angel in v. 17) has been specified in the translation for clarity.
  433. Revelation 14:18 tn Grk “Send.”
  434. Revelation 14:18 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.”
  435. Revelation 14:18 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.”
  436. Revelation 14:18 tn The genitive τῆς γῆς (tēs gēs), taken symbolically, could be considered a genitive of apposition.
  437. Revelation 14:18 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.”
  438. Revelation 14:18 tn On the use of ἥκμασαν (ēkmasan) BDAG 36 s.v. ἀκμάζω states, “to bloom…of grapes…Rv 14:18.”
  439. Revelation 14:19 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.
  440. Revelation 14:19 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”).
  441. Revelation 14:19 tn Although the gender of μέγαν (megan, masc.) does not match the gender of ληνόν (lēnon, fem.) it has been taken to modify that word (as do most English translations).
  442. Revelation 14:20 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  443. Revelation 14:20 sn The winepress was stomped. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process).
  444. Revelation 14:20 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.’”
  445. Revelation 14:20 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.
  446. Revelation 15:1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
  447. Revelation 15:1 tn Grk “seven plagues—the last ones.”
  448. Revelation 15:2 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
  449. Revelation 15:2 sn See Rev 4:6 where the sea of glass was mentioned previously.
  450. Revelation 15:2 tn Or “had been victorious over”; traditionally, “had overcome.”
  451. Revelation 15:2 tn Grk “of his name, standing.” A new sentence was started here in the translation by supplying the words “They were.”
  452. Revelation 15:2 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.”
  453. Revelation 15:2 tn Grk “harps of God.” The phrase τοῦ θεοῦ (tou theou) has been translated as a genitive of agency.
  454. Revelation 15:3 tn Here καί (kai) has not been translated.
  455. Revelation 15:3 tn See the note on the word “servants” in 1:1.
  456. Revelation 15:3 tn Grk “saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
  457. Revelation 15:3 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.”
  458. Revelation 15:3 tn Or “righteous,” although the context favors justice as the theme.
  459. Revelation 15:3 tc Certain mss (P47 א*,2 C 1006 1611 1841) read “ages” (αἰώνων, aiōnōn) instead of “nations” (ἐθνῶν, ethnōn), which itself is supported by several mss (א1 A 051 M). 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, basileus tōn aiōnōn). 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 “nations” should be considered the earlier reading due to the influence of 1 Tim 1:17 on this passage.
  460. Revelation 15:4 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.
  461. Revelation 15:4 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 (hosios) and not the more common NT term ἅγιος (hagios). 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).
  462. Revelation 15:4 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
  463. Revelation 15:4 tn Or perhaps, “your sentences of condemnation.” On δικαίωμα (dikaiōma) 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.”
  464. Revelation 15:5 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  465. Revelation 15:5 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.”
  466. Revelation 15:5 tn Grk “the temple of the tent of the testimony” (ὁ ναός τῆς σκηνῆς τοῦ μαρτυρίου, ho naos tēs skēnēs 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.
  467. Revelation 15:6 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).
  468. Revelation 15:7 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  469. Revelation 15:7 tn Or “anger.”
  470. Revelation 15:8 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.
  471. Revelation 16:1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
  472. Revelation 16:1 tn Or “anger.” Here τοῦ θυμοῦ (tou thumou) has been translated as a genitive of content.
  473. Revelation 16:2 tn Here καί (kai) has been translated as “so” to indicate the implied result of the directions given by the voice from the temple.
  474. Revelation 16:2 tn Grk “the first”; the referent (the first angel) has been specified in the translation for clarity.
  475. Revelation 16:2 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  476. Revelation 16:2 tn Or “ulcerated sores”; the term in the Greek text is singular but is probably best understood as a collective singular.
  477. Revelation 16:2 tn Grk ‘the men,” but this is a generic use of ἄνθρωπος (anthrōpos) and refers to both men and women.
  478. Revelation 16:3 tn Here καί (kai) has been translated as “next” to indicate the implied sequence of events within the vision.
  479. Revelation 16:3 tn Grk “the second”; the referent (the second angel) has been specified in the translation for clarity.
  480. Revelation 16:4 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  481. Revelation 16:4 tn Grk “the third”; the referent (the third angel) has been specified in the translation for clarity.
  482. Revelation 16:5 tn Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the remarks that follow.
  483. Revelation 16:5 tn Or “righteous,” although the context favors justice as the theme.
  484. Revelation 16:5 tn Or “because you have judged these things.” The pronoun ταῦτα (tauta) is neuter gender.
  485. Revelation 16:6 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.
  486. Revelation 16:6 tn Grk “They are worthy”; i.e., of this kind of punishment. By extension, “they got what they deserve.”
  487. Revelation 16:7 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  488. Revelation 16:7 tn Grk “the altar saying.”
  489. Revelation 16:7 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.”
  490. Revelation 16:8 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  491. Revelation 16:8 tn Grk “the fourth”; the referent (the fourth angel) has been specified in the translation for clarity.
  492. Revelation 16:8 tn Grk “men,” but this is a generic use of ἄνθρωπος (anthrōpos) and refers to both men and women.
  493. Revelation 16:9 tn Here καί (kai) has been translated as “thus” to indicate the implied result of the bowl poured on the sun.
  494. Revelation 16:9 tn Grk “men,” but this is a generic use of ἄνθρωπος (anthrōpos) and refers to both men and women.
  495. Revelation 16:9 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.”
  496. Revelation 16:9 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
  497. Revelation 16:9 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
  498. Revelation 16:10 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  499. Revelation 16:10 tn Grk “the fifth”; the referent (the fifth angel) has been specified in the translation for clarity.
  500. Revelation 16:10 tn Here καί (kai) has been translated as “so that” to indicate the implied result of the fifth bowl being poured out.
  501. Revelation 16:10 tn Grk “his kingdom became dark.”
  502. Revelation 16:10 tn Grk “men,” but this is a generic use of ἄνθρωπος (anthrōpos) and refers to both men and women.
  503. Revelation 16:10 tn On this term BDAG 620 s.v. μασάομαι states, “bite w. acc. τὰς γλώσσας bite their tongues Rv 16:10.”
  504. Revelation 16:10 tn The preposition ἐκ (ek) has been translated here and twice in the following verse with a causal sense.
  505. Revelation 16:11 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.”
  506. Revelation 16:11 tn Or “ulcerated sores” (see 16:2).
  507. Revelation 16:11 tn Grk “and they did not repent.” Here καί (kai) has been translated as “but nevertheless” to express the contrast here.
  508. Revelation 16:11 tn Grk “they did not repent” The addition of “still refused” reflects the hardness of people’s hearts in the context.
  509. Revelation 16:12 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  510. Revelation 16:12 tn Grk “the sixth”; the referent (the sixth angel) has been specified in the translation for clarity.
  511. Revelation 16:12 tn Grk “and its water was dried up.” Here the passive construction has been translated as an active one.
  512. Revelation 16:12 tn Grk “in order that the way might be prepared.” Here the passive construction has been translated as an active one.
  513. Revelation 16:12 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.”
  514. Revelation 16:13 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  515. Revelation 16:13 sn According to the next verse, these three unclean spirits are spirits of demons.
  516. Revelation 16:14 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.”
  517. Revelation 16:14 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.”
  518. Revelation 16:15 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).”
  519. Revelation 16:15 tn On the translation of ἀσχημοσύνη (aschēmosunē) as “shameful condition” see L&N 25.202. The indefinite third person plural (“and they see”) has been translated as a passive here.
  520. Revelation 16:15 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.
  521. Revelation 16:16 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.
  522. Revelation 16:16 tn Grk “they”; the referent (the demonic spirits, v. 14) has been specified in the translation for clarity.
  523. Revelation 16:16 tn Grk “gathered them”; the referent (the kings and [implied] their armies, v. 14) has been specified in the translation for clarity.
  524. Revelation 16:16 tc There are many variations in the spelling of this name among the Greek mss, although ῾Αρμαγεδών (harmagedōn) 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.
  525. Revelation 16:17 tn Here καί (kai) has been translated as “finally” to indicate the conclusion of the seven bowl judgments.
  526. Revelation 16:17 tn Grk “the seventh”; the referent (the seventh angel) has been specified in the translation for clarity.
  527. Revelation 16:18 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  528. Revelation 16:18 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?…).”
  529. Revelation 16:18 tn The singular ἄνθρωπος (anthrōpos) is used generically here to refer to the human race.
  530. Revelation 16:19 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  531. Revelation 16:19 tn Or “of the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
  532. Revelation 16:19 tn Grk “fell.”
  533. Revelation 16:19 tn Here καί (kai) has been translated as “so” to indicate the implied result of Babylon’s misdeeds (see Rev 14:8).
  534. Revelation 16:19 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”).
  535. Revelation 16:19 tn Following BDAG 461 s.v. θυμός 2, the combination of the genitives of θυμός (thumos) and ὀργή (orgē) 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.
  536. Revelation 16:20 tn Grk “And every.” Here καί (kai) has not been translated because of differences between Greek and English style.
  537. Revelation 16:20 tn Or “vanished.”
  538. Revelation 16:20 sn Every island fled away and no mountains could be found. Major geographical and topographical changes will accompany the Day of the Lord.
  539. Revelation 16:21 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 100 pounds NRSV) Rv 16:21.” This means each hailstone would weigh just under 100 pounds or 40 kilograms.
  540. Revelation 16:21 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.
  541. Revelation 16:21 tn Grk “on men,” but ἄνθρωπος (anthrōpos) 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).
  542. Revelation 16:21 tn Grk “the men”; for stylistic reasons the pronoun “they” is used here.
  543. Revelation 16:21 tn Grk “the plague of it.”
  544. Revelation 16:21 tn Grk “since the plague of it was exceedingly great.”
  545. Revelation 17:1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
  546. Revelation 17:1 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.”
  547. Revelation 17:1 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.”
  548. Revelation 17:2 tn This is a cognate noun of the verb translated “sexual immorality” earlier in the verse, but here the qualifier “sexual” has not been repeated for stylistic reasons.
  549. Revelation 17:3 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.
  550. Revelation 17:3 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).
  551. Revelation 17:3 tn Or “desert.”
  552. Revelation 17:3 tn The word “there” is not in the Greek text, but is supplied for stylistic reasons.
  553. Revelation 17:4 tn Here καί (kai) has been translated as “now” to indicate the detailed description of the woman, which is somewhat parenthetical in nature.
  554. Revelation 17:4 tn The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors.
  555. Revelation 17:4 tn Grk “gilded with gold” (an instance of semantic reinforcement, see L&N 49.29).
  556. Revelation 17:4 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.
  557. Revelation 17:4 tc Several mss (including 1611 1854 2053 MK) read “sexual immorality on/of the earth” (πορνείας τῆς γῆς, porneias tēs gēs) instead of “her sexual immorality.” Other mss (א syh** [co]) read “her sexual immorality and the earth’s” (πορνείας αὐτῆς καὶ τῆς γῆς, porneias autēs kai tēs gēs). 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 earliest wording seems to be “her sexual immorality”; codex א has conflated the two readings.
  558. Revelation 17:5 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  559. Revelation 17:5 tn Some translations consider the word μυστήριον (mustērion, “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”).
  560. Revelation 17:6 tn Or “of the witnesses to Jesus.” Here the genitive ᾿Ιησοῦ (Iēsou) is taken as an objective genitive; Jesus is the object of their testimony.
  561. Revelation 17:6 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  562. Revelation 17:6 tn Grk “I marveled a great marvel” (an idiom for great astonishment).
  563. Revelation 17:7 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  564. Revelation 17:7 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.
  565. Revelation 17:8 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.”
  566. Revelation 17:8 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  567. Revelation 17:8 tn Some translations take the ὅτι (hoti) 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).
  568. Revelation 17:9 tn Grk “Here is the mind that has wisdom.”
  569. Revelation 17:9 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.
  570. Revelation 17:10 tn That is, one currently reigns.
  571. Revelation 17:11 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  572. Revelation 17:12 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  573. Revelation 17:12 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
  574. Revelation 17:13 tn The word “kings” is not in the Greek text, but has been supplied to clarify the referent.
  575. Revelation 17:14 tn See BDAG 636 s.v. μετά A.2.a.α.
  576. Revelation 17:15 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
  577. Revelation 17:15 tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
  578. Revelation 17:15 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.
  579. Revelation 17:16 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  580. Revelation 17:16 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.
  581. Revelation 17:16 tn The final clause could also be turned into an adverbial clause of means: “They will consume her flesh by burning her with fire.”
  582. Revelation 17:17 tn Grk “hearts.”
  583. Revelation 17:17 tn Or “his intent.”
  584. Revelation 17:17 tn The infinitive ποιῆσαι (poiēsai) was translated here as giving the logical means by which God’s purpose was carried out.
  585. Revelation 17:17 tn On this term BDAG 203 s.v. γνώμη 4 states, “declaration, decision, resolution…of God Rv 17:17.”
  586. Revelation 17:17 tn For this translation see BDAG 168 s.v. βασιλεία 1.a, “kingship, royal power, royal rule.”
  587. Revelation 17:17 tn Or “completed.”
  588. Revelation 17:18 tn Grk “And.” Because this remark is somewhat resumptive in nature, “as for” is used in the translation.
  589. Revelation 18:1 tn Grk “glory”; but often in the sense of splendor, brightness, or radiance (see L&N 14.49).
  590. Revelation 18:2 tn Here καί (kai) has not been translated because of differences between Greek and English style
  591. Revelation 18:2 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.
  592. Revelation 18:2 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.”
  593. Revelation 18:2 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 phulakē pantos pneumatos akathartou kai phulakē pantos orneou akathartou]) 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 phulakē pantos thēriou akathartou]), however, is more problematic since it is missing in several significant mss (א C 051 M). 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 initial text that most likely gave rise to the divergent ms evidence extant today.
  594. Revelation 18:3 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
  595. Revelation 18:3 tc ‡ Several mss (א A C 1006* 1611 1841 2030 MK), including the best witnesses, read “have fallen” (πεπτώκασιν or πέπτωκαν [peptōkasin or peptōkan]). The singular πέπτωκεν (peptōken), which is better grammatically with the neuter plural subject πάντα τὰ ἔθνη (panta ta ethnē, “all the nations”), is read by 1854 2062; 2042 reads πεπότικεν (pepotiken). A few mss (1006c 2329 latt syh) read “have drunk” (πέπωκαν/πεπώκασιν, pepōkan/pepōkasin); the singular πέπωκεν (pepōken) 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 majuscules (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.
  596. Revelation 18:3 tn See the notes on the words “passion” in Rev 14:8 and “wrath” in 16:19.
  597. Revelation 18:3 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.
  598. Revelation 18:4 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
  599. Revelation 18:5 tn On ἐκολλήθησαν (ekollēthēsan) 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.”
  600. Revelation 18:5 tn Or “up to the sky” (the same Greek word means both “heaven” and “sky”).
  601. Revelation 18:5 tn That is, remembered her sins to execute judgment on them.
  602. Revelation 18:5 tn Or “her sins.”
  603. Revelation 18:6 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.
  604. Revelation 18:6 tn On this term BDAG 252 s.v. διπλόω states, “to double τὰ διπλᾶ pay back double Rv 18:6.”
  605. Revelation 18:7 tn “As much as” is the translation of ὅσα (hosa).
  606. Revelation 18:7 tn On the term ἐστρηνίασεν (estrēniasen) BDAG 949 s.v. στρηνιάω states, “live in luxury, live sensually Rv 18:7. W. πορνεύειν vs. 9.”
  607. Revelation 18:7 tn Grk “said in her heart,” an idiom for saying something to oneself.
  608. Revelation 18:8 tn Grk “For this reason, her plagues will come.”
  609. Revelation 18:8 tn Grk “death.” θάνατος (thanatos) can in particular contexts refer to a manner of death, specifically a contagious disease (see BDAG 443 s.v. 3; L&N 23.158).
  610. Revelation 18:8 tn This is the same Greek word (πένθος, penthos) translated “grief” in vv. 7-8.
  611. Revelation 18:8 tn Here “burned down” was used to translate κατακαυθήσεται (katakauthēsetai) because a city is in view.
  612. Revelation 18:9 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  613. Revelation 18:9 tn On the term ἐστρηνίασεν (estrēniasen) BDAG 949 s.v. στρηνιάω states, “live in luxury, live sensually Rv 18:7. W. πορνεύειν vs. 9.”
  614. Revelation 18:9 tn Grk “from the burning of her.” For the translation “the smoke from the fire that burns her up,” see L&N 14.63.
  615. Revelation 18:10 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.”
  616. Revelation 18:11 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  617. Revelation 18:11 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.”
  618. Revelation 18:12 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
  619. Revelation 18:12 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.”
  620. Revelation 18:12 tn On the translation of κόκκινον (kokkinon) as “scarlet cloth” see L&N 6.170.
  621. Revelation 18:12 tn On the phrase πᾶν ξύλον θύϊνον (pan xulon thuinon) 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.”
  622. Revelation 18:13 tn On the term ἄμωμον (amōmon) 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.”
  623. Revelation 18:13 tn Or “myrrh,” a strong aromatic ointment often used to prepare a body for burial (L&N 6.205).
  624. Revelation 18:13 tn The Greek term λίβανος (libanos) refers to the aromatic resin of a certain type of tree (L&N 6.212).
  625. Revelation 18:13 tn On σεμίδαλις (semidalis) 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.”
  626. Revelation 18:13 tn Or “and wagons.” On the term ῥέδη (rhedē) 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.”
  627. Revelation 18:13 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).
  628. Revelation 18:14 tn On ὀπώρα (opōra) 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.’”
  629. Revelation 18:14 tn Grk “you desired in your soul.”
  630. Revelation 18:14 tn On λιπαρός (liparos) BDAG 597 s.v. states, “luxury Rv 18:14.”
  631. Revelation 18:14 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.”
  632. Revelation 18:14 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.
  633. Revelation 18:15 tn Grk “the merchants [sellers] of these things.”
  634. Revelation 18:15 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.
  635. Revelation 18:16 tn The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors.
  636. Revelation 18:16 tn Grk “gilded with gold” (an instance of semantic reinforcement, see L&N 49.29).
  637. Revelation 18:17 tn On ἠρημώθη (ērēmōthē) 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.”
  638. Revelation 18:17 tn On κυβερνήτης (kubernētēs) BDAG 574 s.v. 1 states, “one who is responsible for the management of a ship, shipmaster, lit. Rv 18:17.”
  639. Revelation 18:17 tn Or perhaps, “everyone who sails as a passenger.” On πλέων (pleōn) 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).”
  640. Revelation 18:17 tn Grk “and as many as.”
  641. Revelation 18:18 tn Here the imperfect ἔκραζον (ekrazon) has been translated ingressively.
  642. Revelation 18:18 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.
  643. Revelation 18:19 tn Grk “with weeping and mourning, saying.” Here the participle λέγοντες (legontes) has not been translated because it is redundant in contemporary English.
  644. Revelation 18:19 tn On ἡρημώθη (hērēmōthē) 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.”
  645. Revelation 18:20 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.”
  646. Revelation 18:20 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.
  647. Revelation 18:21 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
  648. Revelation 18:21 tn On ὅρμημα (hormēma) 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.
  649. Revelation 18:21 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.
  650. Revelation 18:22 tn The shift to a second person pronoun here corresponds to the Greek text.
  651. Revelation 18:22 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  652. Revelation 18:22 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.”
  653. Revelation 18:22 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.
  654. Revelation 18:23 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
  655. Revelation 18:23 tn On the term φαρμακεία (pharmakeia, “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.”
  656. Revelation 18:24 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  657. Revelation 18:24 tn The shift in pronouns from second to third person corresponds to the Greek text.
  658. Revelation 18:24 tn Grk “and of all.” The phrase “along with the blood” has been repeated from the previous clause for stylistic reasons.
  659. Revelation 19:2 tn Compare the similar phrase in Rev 16:7.
  660. Revelation 19:2 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.
  661. Revelation 19:2 tn See the note on the word “servants” in 1:1.
  662. Revelation 19:2 tn Grk “from her hand” (referring to her responsibility in causing the blood of God’s followers to be shed).
  663. Revelation 19:3 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
  664. Revelation 19:3 tn Or “her smoke ascends forever and ever.”
  665. Revelation 19:4 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.”
  666. Revelation 19:5 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
  667. Revelation 19:6 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
  668. Revelation 19:6 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.”
  669. Revelation 19:6 tc Several mss (א2 P 1611 2053 2344 MK lat) read “the Lord our God” (κύριος ὁ θεός ἡμῶν, kurios ho theos hēmōn). Other significant mss (A 1006 1841), however, omit the “our” (ἡμῶν). Further, certain mss (051 MA) 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 (kurios ho theos ho pantokratōr; “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.
  670. Revelation 19:6 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.”
  671. Revelation 19:7 tn This verb and the next two verbs are hortatory subjunctives (giving exhortations).
  672. Revelation 19:8 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.”
  673. Revelation 19:8 sn This phrase is treated as a parenthetical explanation by the author.
  674. Revelation 19:9 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
  675. Revelation 19:9 tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
  676. Revelation 19:10 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s announcement.
  677. Revelation 19:10 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.”
  678. Revelation 19:10 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  679. Revelation 19:10 tn On the elliptical expression ὅρα μή (hora mē) BDAG 720 s.v. ὁράω B.2 states: “Elliptically…ὅρα μή (sc. ποιήσῃς) watch out! don’t do that! Rv 19:10; 22:9.”
  680. Revelation 19:10 tn The lowliness of a slave is emphasized in the Greek text with the emphatic position of σύνδουλος (sundoulos). The use of “only” helps to bring this nuance out in English.
  681. Revelation 19:10 tn Grk “fellow slave.” See the note on the word “servants” in v. 2.
  682. Revelation 19:10 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).
  683. Revelation 19:10 tn The genitive ᾿Ιησοῦ (Iēsou) has been translated as an objective genitive here. A subjective genitive, also possible, would produce the meaning “who hold to what Jesus testifies.”
  684. Revelation 19:11 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
  685. Revelation 19:11 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
  686. Revelation 19:11 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.
  687. Revelation 19:11 tn Or “in righteousness,” but since the context here involves the punishment of the wicked and the vindication of the saints, “justice” was preferred.
  688. Revelation 19:12 tn The genitive noun πυρός (puros) has been translated as an attributive genitive (see also Rev 1:14).
  689. Revelation 19:12 tn For the translation of διάδημα (diadēma) 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.
  690. Revelation 19:12 tn Grk “head, having.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  691. Revelation 19:12 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.
  692. Revelation 19:13 tc It appears that “dipped” (βεβαμμένον, bebammenon), supported by several majuscules and other witnesses (A 051 M), is the original reading. Due to the lack of the preposition “in” (ἐν, en) after the verb (βεβαμμένον αἵματι, bebammenon haimati), 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 [rherantismenon] in P 2329 al; ἐρραντισμένον [errantismenon] in 1006 1841; ἐρραμμένον [errammenon] in 2053 2062; or ῥεραμμένον [rherammenon] 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.”
  693. Revelation 19:13 tn Grk “the name of him is called.”
  694. Revelation 19:14 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  695. Revelation 19:14 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.”
  696. Revelation 19:15 tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
  697. Revelation 19:15 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  698. Revelation 19:15 tn Grk “will shepherd.”
  699. Revelation 19:15 tn Or “scepter.” The Greek term ῥάβδος (rhabdos) can mean either “rod” or “scepter.” sn A quotation from Ps 2:9 (see also Rev 2:27; 12:5).
  700. Revelation 19:15 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.
  701. Revelation 19:15 tn The genitive θυμοῦ (thumou) has been translated as an attributed genitive. Following BDAG 461 s.v. θυμός 2, the combination of the genitives of θυμός (thumos) and ὀργή (orgē) 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).
  702. Revelation 19:15 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.”
  703. Revelation 19:17 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
  704. Revelation 19:17 tn The precise significance of ἐν (en) here is difficult to determine.
  705. Revelation 19:17 tn On μεσουρανήματι (mesouranēmati) 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.
  706. Revelation 19:17 tn This is the same Greek word (δεῖπνον, deipnon) used in 19:9.
  707. Revelation 19:18 tn The ἵνα (hina) clause, insofar as it is related to the first imperative, has the force of an imperative.
  708. Revelation 19:18 tn The idea of eating “your fill” is evident in the context with the use of χορτάζω (chortazō) in v. 21.
  709. Revelation 19:18 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).
  710. Revelation 19:18 tn See the note on the word “servants” in 1:1.
  711. Revelation 19:19 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
  712. Revelation 19:20 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.
  713. Revelation 19:20 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.”
  714. Revelation 19:20 tn Traditionally, “brimstone.”
  715. Revelation 19:21 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  716. Revelation 19:21 tn On the translation of ἐχορτάσθησαν (echortasthēsan) 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).”
Next
Revelation 5
Revelation 20
Next
dropdown
New English Translation (NET)

NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.