Bible in 90 Days

Footnotes

1. Jude 1:1 tn Grk “Judas,” traditionally “Jude” in English versions to distinguish him from the one who betrayed Jesus. The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.
2. Jude 1:1 tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. One good translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. Also, many slaves in the Roman world became slaves through Rome’s subjugation of conquered nations, kidnapping, or by being born into slave households. sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”
3. Jude 1:1 sn Although Jude was half-brother of Jesus, he humbly associates himself with James, his full brother. By first calling himself a slave of Jesus Christ, it is evident that he wants no one to place stock in his physical connections. At the same time, he must identify himself further: Since Jude was a common name in the 1st century (two of Jesus’ disciples were so named, including his betrayer), more information was needed, that is to say, brother of James.
4. Jude 1:1 tn Grk “loved in.” The perfect passive participle suggests that the audience’s relationship to God is not recent; the preposition ἐν (en) before πατρί (patri) could be taken as sphere or instrument (agency is unlikely, however). Another possible translation would be “dear to God.”
5. Jude 1:1 tn Or “by.” Datives of agency are quite rare in the NT (and other ancient Greek), almost always found with a perfect verb. Although this text qualifies, in light of the well-worn idiom of τηρέω (tēreō) in eschatological contexts, in which God or Christ keeps the believer safe until the parousia (cf. 1 Thess 5:23; 1 Pet 1:4; Rev 3:10; other terms meaning “to guard,” “to keep” are also found in similar eschatological contexts [cf. 2 Thess 3:3; 2 Tim 1:12; 1 Pet 1:5; Jude 24]), it is probably better to understand this verse as having such an eschatological tinge. It is at the same time possible that Jude’s language was intentionally ambiguous, implying both ideas (“kept by Jesus Christ [so that they might be] kept for Jesus Christ”). Elsewhere he displays a certain fondness for wordplays; this may be a hint of things to come.
6. Jude 1:2 tn Grk “may mercy and peace and love be multiplied to you.”
7. Jude 1:3 tn Grk “while being quite diligent to write to you,” or “while making all haste to write to you.” Two issues are at stake: (1) whether σπουδή (spoudē) here means diligence, eagerness, or haste; (2) whether ποιούμενος γράφειν (poioumenos graphein) is to be taken conatively (“I was about to write”) or progressively (“I was writing”). Without knowing more of the background, it is difficult to tell which option is to be preferred.
8. Jude 1:3 tn Grk “I had the necessity.” The term ἀνάγκη (anankē, “necessity”) often connotes urgency or distress. In this context, Jude is indicating that the more comprehensive treatment about the faith shared between himself and his readers was not nearly as urgent as the letter he found it now necessary to write.
9. Jude 1:3 tn Grk “encouraging.” Παρακαλῶν (parakalōn) is most likely a telic participle. In keeping with other participles of purpose, it is present tense and occurs after the main verb.
10. Jude 1:3 tn The verb ἐπαγωνίζομαι (epagōnizomai) is an intensive form of ἀγωνίζομαι (agōnizomai). As such, the notion of struggling, fighting, contending, etc. is heightened.
11. Jude 1:3 tn Τῇ πίστει (tē pistei) here is taken as a dative of advantage (“on behalf of the faith”).sn The term “faith” has a variety of meanings in the NT. Here, the faith refers to the doctrinal content embraced by believers rather than the act of believing (see BDAG 820 s.v. 3). Rather than discuss the points of agreement that Jude would have with these believers, because of the urgency of the present situation he must assume that these believers were well grounded and press on to encourage them to fight for this common belief.
12. Jude 1:3 sn The adverb once for all (ἅπαξ, hapax) seems to indicate that the doctrinal convictions of the early church had been substantially codified. That is to say, Jude could appeal to written documents of the Christian faith in his arguments with the false teachers. Most likely, these documents were the letters of Paul and perhaps one or more gospels. First and Second Peter may also have been among the documents Jude has in mind (see also the note on the phrase entrusted to the saints in this verse).
13. Jude 1:3 sn I now feel compelled instead…saints. Apparently news of some crisis has reached Jude, prompting him to write a different letter than what he had originally planned. A plausible scenario (assuming authenticity of 2 Peter or at least that there are authentic Petrine snippets in it) is that after Peter’s death, Jude intended to write to the same Gentile readers that Peter had written to (essentially, Paul’s churches). Jude starts by affirming that the gospel the Gentiles had received from Paul was the same as the one the Jewish Christians had received from the other apostles (our common salvation). But in the midst of writing this letter, Jude felt that the present crisis deserved another, shorter piece. The crisis, as the letter reveals, is that the false teachers whom Peter prophesied have now infiltrated the church. The letter of Jude is thus an ad hoc letter, intended to confirm the truth of Peter’s letter and encourage the saints to ground their faith in the written documents of the nascent church, rather than listen to the twisted gospel of the false teachers. In large measure, the letter of Jude illustrates the necessity of clinging to the authority of scripture as opposed to those who claim to be prophets.
14. Jude 1:4 tn Grk “people.” However, if Jude is indeed arguing that Peter’s prophecy about false teachers has come true, these are most likely men in the original historical and cultural setting. See discussion of this point in the note on the phrase “these men” in 2 Pet 2:12.
15. Jude 1:4 tn “Among you” is not in the Greek text, but is obviously implied.sn The infiltration referred to by the phrase slipped in among you was predicted by Peter (2 Pet 2:1), Paul (e.g., Acts 20:29-30), and OT prophets.
16. Jude 1:4 tn Or “in the past.” The adverb πάλαι (palai) can refer to either, though the meaning “long ago” is more common.
17. Jude 1:4 tn Grk “written about.”
18. Jude 1:4 tn Grk “for this condemnation.” τοῦτο (touto) is almost surely a kataphoric demonstrative pronoun, pointing to what follows in vv. 5-18. Otherwise, the condemnation is only implied (in v. 3b) or is merely a statement of their sinfulness (“ungodly” in v. 4b), not a judgment of it.
19. Jude 1:4 tn Grk “debauchery.” This is the same word Peter uses to predict what the false teachers will be like (2 Pet 2:2, 7, 18).sn Turned the grace of our God into a license for evil. One of the implications that the gospel in the apostolic period was truly a gospel of grace was the fact that the enemies of the gospel could pervert it into license. If it were a gospel of works, no such abuse could be imagined. Along these lines, note Rom 6:1—“Are we to remain in sin so that grace may increase?” This question could not have even been asked had the gospel been one of works. But grace is easily misunderstood by those who would abuse it.
20. Jude 1:4 tc Most later witnesses (P^vid Ψ 5 88 1175 1611 1735 2492 M sy) have θεόν (theon, “God”) after δεσπότην (despotēn, “master”), which appears to be a motivated reading in that it explicitly links “Master” to “God” in keeping with the normal NT pattern (see Luke 2:29; Acts 4:24; 2 Tim 2:21; Rev 6:10). In patristic Greek, δεσπότης (despotēs) was used especially of God (cf. BDAG 220 s.v. 1.b.). The earlier and better witnesses (P^72,78 א A B C 0251 33 81 323 436 442 1241 1243 1739 2344 al co) lack θεόν; the shorter reading is thus preferred on both internal and external grounds.sn The Greek term for Master (δεσπότης, despotēs) is the same term the author of 2 Peter used (2 Pet 2:1) to describe his Lord when he prophesied about these false teachers. Since δεσπότης is used only ten times in the NT, the verbal connection between these two books at this juncture is striking. This is especially so since both Peter and Jude speak of these false teachers as denying the Master (both using the same verb). The basic difference is that Peter is looking to the future, while Jude is arguing that these false teachers are here now.
21. Jude 1:4 tn The terms “Master and Lord” both refer to the same person. The construction in Greek is known as the Granville Sharp rule, named after the English philanthropist-linguist who first clearly articulated the rule in 1798. Sharp pointed out that in the construction article-noun-καί-noun (where καί [kai] = “and”), when two nouns are singular, personal, and common (i.e., not proper names), they always had the same referent. Illustrations such as “the friend and brother,” “the God and Father,” etc. abound in the NT to prove Sharp’s point. For more discussion see ExSyn 270-78. See also Titus 2:13 and 2 Pet 1:1
22. Jude 1:5 tn Grk “knowing all things.” The subject of the participle “knowing” (εἰδότας, eidotas) is an implied ὑμᾶς (humas), though several ancient witnesses actually add it. The πάντα (panta) takes on an adverbial force in this context (“fully”), intensifying how acquainted the readers are with the following points.sn That Jude comments on his audience’s prior knowledge of what he is about to tell them (you have been fully informed of these facts) may imply that they were familiar with 2 Peter. In 2 Pet 2:4ff., the same illustrations from the OT are drawn. See the note on the following phrase once for all.
23. Jude 1:5 tc The textual history of Jude 5 is quite complex for two separate but overlapping problems. There are different ways to group these. The NA²⁸ apparatus, for example, lists 13 variants for “(…once for all) that Jesus, having saved the people.” The tc notes will treat the clause separately from its subject. Here the clause will be treated; in the next tc note the subject will be. Some translations take ἅπαξ (hapax) with the following clause (thus, “[Jesus,] having saved the people once for all”). Such a translation presupposes that ἅπαξ is a part of the ὅτι (hoti) clause. The reading of NA²⁷, πάντα ὅτι [ὁ] κύριος ἅπαξ (panta hoti [ho] kurios hapax), suggests this interpretation (though with “the Lord” instead of “Jesus”). ἅπαξ is found before λαόν (laon) as part of the ὅτι clause in א C* Ψ 88 442 630 1241 1243 1505 1611 1739^txt 1846 1881 2492 co. But the particle is found before the ὅτι clause in most witnesses, including several significant ones (P⁷² A B C² 5 33 81 307 436 623 642 1175 1735 [1739^v.l.] 2344 M vg). What seems best able to explain the various placements of the adverb is that scribes were uncomfortable with ἅπαξ referring to the readers’ knowledge, feeling it was more appropriate to the theological significance of “saved” (σώσας, sōsas). The NA²⁸ text now has the adverb before the ὅτι-clause, just as the Greek text behind the NET translation does.sn In this translation, Jude is stressing that the readers have been informed once for all of the OT illustrations he is about to mention. Where would they get this information? Most likely from having read 2 Peter. Earlier Jude used the same adverb to indicate that these believers had a written record of the faith. This seems to be his implication here, too. Thus, for the second time Jude is appealing to the written documents of the early church as authoritative as opposed to the messages of the false teachers. As the 1st century began to draw to a close, the early church found itself increasingly dependent on the letters and gospels of the apostles and their associates. Once those apostles died, false apostles and false teachers sprang up, like wolves in sheep’s clothing (cf. Acts 20:29-30). To combat this, some of the latest books of the NT stressed the authority of what had been written (so Hebrews, Jude, Ephesians, 1 John). Although these writers anticipated the return of the Lord, they also braced their audiences for a delay of the parousia (the second coming of Christ) by suggesting that when they were gone the NT documents should guide them.
24. Jude 1:5 tc The reading ᾿Ιησοῦς (Iēsous, “Jesus”) is deemed too hard by several scholars, since it involves the notion of Jesus acting in the early history of the nation Israel (the NA²⁷ has “the Lord” instead of “Jesus”). However, not only does this reading enjoy the strongest support from a variety of early witnesses (e.g., A B 33 81 88 322 424^c 665 915 1241 (1735: “the Lord Jesus”) 1739 1881 2298 2344 vg co eth Or^1739mg Cyr Hier Bede), but the plethora of variants demonstrate that scribes were uncomfortable with it, for they seemed to exchange κύριος (kurios, “Lord”) or θεός (theos, “God”) for ᾿Ιησοῦς (though P⁷² has the intriguing reading θεὸς Χριστός [theos Christos, “God Christ”] for ᾿Ιησοῦς). As difficult as the reading ᾿Ιησοῦς is, in light of v. 4 and in light of the progress of revelation (Jude being one of the last books in the NT to be composed), it is wholly appropriate. The NA²⁸ text now also reads Ιησοῦς. For defense of this reading, see Philipp Bartholomä, “Did Jesus Save the People out of Egypt: A Re-examination of a Textual Problem in Jude 5, ” NovT 50 (2008): 143-58.sn The construction our Master and Lord, Jesus Christ in v. 4 follows Granville Sharp’s rule (see note on Lord). The construction strongly implies the deity of Christ. This is followed by a statement that Jesus was involved in the salvation (and later judgment) of the Hebrews. He is thus to be identified with the Lord God, Yahweh. Verse 5, then, simply fleshes out what is implicit in v. 4.
25. Jude 1:5 tn Or perhaps “a,” though this is less likely.
26. Jude 1:5 tn Grk “the second time.”
27. Jude 1:6 tn Grk “and.” Verse 6 is a continuation of the same sentence begun in v. 5. Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation.
28. Jude 1:6 tn Grk “who did not keep their own domain.”sn The idea is that certain angels acted improperly, going outside the bounds prescribed by God (their proper domain).
29. Jude 1:6 sn There is an interesting play on words used in this verse. Because the angels did not keep their proper place, Jesus has kept them chained up in another place. The same verb keep is used in v. 1 to describe believers’ status before God and Christ.
30. Jude 1:6 sn In 2 Pet 2:4 a less common word for chains is used.
31. Jude 1:6 tn The word ζόφος (zophos, “utter, deepest darkness”) is used only five times in the NT: two in 2 Peter, two in Jude, and one in Hebrews. Jude 6 parallels 2 Pet 2:4; Jude 13 parallels 2 Pet 2:17.
32. Jude 1:6 tn The words “locked up” are not in Greek, but are expressed in English as a resumptive point after the double prepositional phrase (“in eternal chains in utter darkness”).
33. Jude 1:7 tn Grk “as.”
34. Jude 1:7 tn Grk “the towns [or cities] surrounding them.”
35. Jude 1:7 tn Grk “strange flesh.” This phrase has been variously interpreted. It could refer to flesh of another species (such as angels lusting after human flesh). This would aptly describe the sin of the angels, but not easily explain the sin of Sodom and Gomorrah. It could refer to the homosexual practices of the Sodomites, but a difficulty arises from the use of ἕτερος (heteros; “strange,” “other”). When this is to be distinguished from ἄλλος (allos, “another”) it suggests “another of a different kind.” If so, would that properly describe homosexual behavior? In response, the language could easily be compact: “pursued flesh other than what was normally pursued.” However, would this find an analogy in the lust of angels (such would imply that angels normally had sexual relations of some sort, but cf. Matt 22:30)? Another alternative is that the focus of the parallel is on the activity of the surrounding cities and the activity of the angels. This is especially plausible since the participles ἐκπορνεύσασαι (ekporneusasai, “having indulged in sexual immorality”) and ἀπελθοῦσαι (apelthousai, “having pursued”) have concord with “cities” (πόλεις, poleis), a feminine plural noun, rather than with Sodom and Gomorrah (both masculine nouns). If so, then their sin would not necessarily have to be homosexuality. However, most likely the feminine participles are used because of constructio ad sensum (construction according to sense). That is, since both Sodom and Gomorrah are cities, the feminine is used to imply that all the cities are involved. The connection with angels thus seems to be somewhat loose: Both angels and Sodom and Gomorrah indulged in heinous sexual immorality. Thus, whether the false teachers indulge in homosexual activity is not the point; mere sexual immorality is enough to condemn them.
36. Jude 1:7 tn Or “in the same way as.”
37. Jude 1:7 tn “Angels” is not in the Greek text, but the masculine demonstrative pronoun most likely refers back to the angels of v. 6.
38. Jude 1:8 tn The reference is now to the false teachers.
39. Jude 1:8 tn Grk “dreaming.” The participle ἐνυπνιαζόμενοι (enupniazomenoi, “dreaming”) is adverbial to the pronoun οὗτοι (houtoi, “these”), though the particular relationship is not clear. It could mean, “while dreaming,” “by dreaming,” or “because of dreaming.” This translation has adopted the last option as Jude’s meaning, partially for syntactical reasons (the causal participle usually precedes the main verb) and partially for contextual reasons (these false teachers must derive their authority from some source, and the dreams provide the most obvious base). The participle ἐνυπνιαζόμενοι was sometimes used of apocalyptic visions, both of true and false prophets. This seems to be the meaning here.
40. Jude 1:8 tn Most likely, the authority of the Lord is in view. This verse, then, echoes the indictment of v. 4: “they deny our Master and Lord, Jesus Christ.”
41. Jude 1:8 tn The construction with the three verbs (“defile, “reject,” and “insult”) involves the particles μέν, δέ, δέ (men, de, de). A more literal (and pedantic) translation would be: “on the one hand, they defile the flesh, on the other hand, they reject authority, and on another hand, they insult the glorious ones.”
42. Jude 1:8 sn The glorious ones refers to angelic beings rather than mere human beings, just as in 2 Pet 2:10 (on which this passage apparently depends). Whether the angelic beings are good or evil, however, is difficult to tell (hence, the translation is left ambiguous). However, both in 2 Pet 2:11 and here, in Jude 9, the wicked angels seem to be in view (for not even Michael insults them).
43. Jude 1:9 tn The word “even” is not in Greek; it is implied by the height of the contrast.
44. Jude 1:9 sn According to Jewish intertestamental literature (such as 1 En. 20), Michael was one of seven archangels.
45. Jude 1:9 tn The sentence structure is a bit different in Greek. Literally it reads: “But Michael the archangel, when arguing with the devil and disputing.”
46. Jude 1:10 tn Or “they should naturally comprehend.” The present tense in this context may have a conative force. sn They instinctively comprehend. Like irrational animals, these false teachers do grasp one thing—the instinctive behavior of animals in heat. R. Bauckham (Jude, 2 Peter [WBC], 63) notes that “Though they claim to be guided by special spiritual insight gained in heavenly revelations, they are in fact following the sexual instincts which they share with the animals.” Jude’s focus is somewhat different from Peter’s: Peter argued that, like irrational animals who are born to be caught and killed, these men will be destroyed when destroying others (2 Pet 2:12). Jude, however, does not mention the destruction of animals, just that these false teachers will be destroyed for mimicking them.
47. Jude 1:11 tn Or “they have gone the way of Cain.”
48. Jude 1:11 tn Grk “for wages.”
49. Jude 1:11 tn The verb ἐκχέω (ekcheō) normally means “pour out.” Here, in the passive, it occasionally has a reflexive idea, as BDAG 312 s.v. 3. suggests (with extra-biblical examples).
50. Jude 1:11 tn Or “in.”
51. Jude 1:11 tn Grk “and.” See note on “perish” later in this verse.
52. Jude 1:11 tn The three verbs in this verse are all aorist indicative (“have gone down,” “have abandoned,” “have perished”). Although the first and second could be considered constative or ingressive, the last is almost surely proleptic (referring to the certainty of their future judgment). Although it may seem odd that a proleptic aorist is so casually connected to other aorists with a different syntactical force, it is not unparalleled (cf. Rom 8:30).
53. Jude 1:12 tn Grk “these are the men who are.”
54. Jude 1:12 tn Though σπιλάδες (spilades) is frequently translated “blemishes” or “stains,” such is actually a translation of the Greek word σπίλοι (spiloi). The two words are quite similar, especially in their root or lexical forms (σπιλάς [spilas] and σπίλος [spilos] respectively). Some scholars have suggested that σπιλάδες in this context means the same thing as σπίλοι. But such could be the case only by a stretch of the imagination (see BDAG 938 s.v. σπιλάς for discussion). Others suggest that Jude’s spelling was in error (which also is doubtful). One reason for the tension is that in the parallel passage, 2 Pet 2:13, the term used is indeed σπίλος. And if either Jude used 2 Peter or 2 Peter used Jude, one would expect to see the same word. Jude, however, may have changed the wording for the sake of a subtle wordplay. The word σπιλάς was often used of a mere rock, though it normally was associated with a rock along the shore or one jutting out in the water. Thus, the false teachers would appear as “rocks”—as pillars in the community (cf. Matt 16:18; Gal 2:9), when in reality if a believer got too close to them his faith would get shipwrecked. Some suggest that σπιλάδες here means “hidden rocks.” Though this meaning is attested for the word, it is inappropriate in this context, since these false teachers are anything but hidden. They are dangerous because undiscerning folks get close to them, thinking they are rocks and pillars, when they are really dangerous reefs.
55. Jude 1:12 tc Several witnesses (A C^vid 88 1243 1846 2492 al), influenced by the parallel in 2 Pet 2:13, read ἀπάταις (apatais, “deceptions”) for ἀγάπαις (agapais, “love-feasts”) in v. 12. However, ἀγάπαις has much stronger and earlier support and makes much better sense in the context; it should therefore be considered authentic.sn The danger of the false teachers at the love feasts would be especially pernicious, for the love feasts of the early church involved the Lord’s Supper, worship, and instruction.
56. Jude 1:12 tn Or “fearlessly.” The term in this context, however, is decidedly negative. The implication is that these false teachers ate the Lord’s Supper without regarding the sanctity of the meal. Cf. 1 Cor 11:17-22.
57. Jude 1:12 tn Grk “shepherding themselves.” The verb ποιμαίνω (poimainō) means “shepherd, nurture [the flock].” But these men, rather than tending to the flock of God, nurture only themselves. They thus fall under the condemnation Paul uttered when writing to the Corinthians: “For when it comes time to eat [the Lord’s Supper,] each one goes ahead with his own meal” (1 Cor 11:21). Above all, the love-feast was intended to be a shared meal in which all ate and all felt welcome.
58. Jude 1:12 tn “They are” is not in Greek, but resumes the thought begun at the front of v. 12. There is no period before “They are.” English usage requires breaking this into more than one sentence.
59. Jude 1:12 tn Cf. 2 Pet 2:17. Jude’s emphasis is slightly different (instead of waterless springs, they are waterless clouds).
60. Jude 1:12 sn The imagery portraying the false teachers as autumn trees without fruit has to do with their lack of productivity. Recall the statement to the same effect by Jesus in Matt 7:16-20, in which false prophets will be known by their fruits. Like waterless clouds full of false hope, these trees do not yield any harvest even though it is expected.
61. Jude 1:12 tn Grk “having died twice.”sn Twice dead probably has no relevance to the tree metaphor, but has great applicability to these false teachers. As in Rev 20:6, those who die twice are those who die physically and spiritually. The aphorism is true: “born once, die twice; born twice, die once” (cf. Rev 20:5; John 3, 11).
62. Jude 1:13 tn Grk “wild waves of the sea.”
63. Jude 1:13 tn Grk “foaming, causing to foam.” The verb form is intensive and causative. BDAG 360 s.v. ἐπαφρίζω suggests the meaning “to cause to splash up like froth, cause to foam,” or, in this context, “waves casting up their own shameless deeds like (dirty) foam.”
64. Jude 1:13 tn Grk “shames, shameful things.” It is uncertain whether shameful deeds or shameful words are in view. Either way, the picture has taken a decided turn: Though waterless clouds and fruitless trees may promise good things, but deliver nothing, wild sea-waves are portents of filth spewed forth from the belly of the sea.
65. Jude 1:13 sn The imagery of a star seems to fit the nautical theme that Jude is developing. Stars were of course the guides to sailors at night, just as teachers are responsible to lead the flock through a benighted world. But false teachers, as wayward stars, are not fixed and hence offer unreliable, even disastrous guidance. They are thus both the dangerous reefs on which the ships could be destroyed and the false guides, leading them into these rocks. There is a special irony that these lights will be snuffed out, reserved for the darkest depths of eternal darkness.
66. Jude 1:13 tn Grk “utter darkness of darkness for eternity.” See note on the word “utter” in v. 6.
67. Jude 1:14 tn Grk “the seventh from Adam.”sn The genealogical count is inclusive, counting Adam as the first, for Enoch is really the sixth in descent from Adam (Adam, Seth, Enosh, Cainan, Mahalalel, Jared, Enoch). In this way, the picture of perfection/completion was retained (for the number seven is often used for perfection or completion in the Bible) starting with Adam and concluding with Enoch.
68. Jude 1:14 tn Grk “against them.” The dative τούτοις (toutois) is a dativus incommodi (dative of disadvantage).
69. Jude 1:14 tn Grk “has come,” a proleptic aorist.
70. Jude 1:14 tn Grk “ten thousands.” The word μυριάς (murias), from which the English myriad is derived, means “ten thousand.” In the plural it means “ten thousands.” This would mean, minimally, 20,000 (a multiple of ten thousand). At the same time, the term was often used in apocalyptic literature to represent simply a rather large number, without any attempt to be specific.
71. Jude 1:15 tn Grk “against” (κατά [kata] + genitive). English usage is satisfied with “on” at this point, but the parallel is lost in the translation to some degree, for the end of v. 15 says that this judgment is meted out on these sinners because they spoke against him (κατά + genitive).
72. Jude 1:15 tn Or “soul.”
73. Jude 1:15 tn Grk “of all their works of ungodliness.” The adverb “thoroughly” is part of the following verb “have committed.” See note on verb “committed” later in this verse.
74. Jude 1:15 tn The verb in Greek does not simply mean “have committed,” but “have committed in an ungodly way.” The verb ἀσεβέω (asebeō) is cognate to the noun ἀσέβεια (asebeia, “ungodliness”). There is no easy way to express this in English, since English does not have a single word that means the same thing. Nevertheless, the tenor of v. 15 is plainly seen, regardless of the translation.
75. Jude 1:15 sn An apparent quotation from 1 En. 1:9. There is some doubt as to whether Jude is actually quoting from the text of 1 Enoch; the text here in Jude differs in some respects from the extant text of this pseudepigraphic book. It is sometimes suggested that Jude may instead have been quoting from oral tradition which had roots older than the written text.
76. Jude 1:16 tn “And” is not in Greek, but is supplied for the sake of English style.
77. Jude 1:16 tn Or “going.” Though the participle is anarthrous, so also is the subject. Thus, the participle could be either adverbial or adjectival.
78. Jude 1:16 tn Grk “(who go/going) according to their own lusts.”
79. Jude 1:16 tn Grk “and their mouth speaks bombastic things.”sn They give bombastic speeches. The idiom of opening one’s mouth in the NT often implied a public oration from a teacher or one in authority. Cf. Matt 5:2; Luke 4:22; Acts 1:16; 3:18; 10:34; Eph 6:19; Rev 13:5-6.
80. Jude 1:16 sn Enchanting folks (Grk “awing faces”) refers to the fact that the speeches of these false teachers are powerful and seductive.
81. Jude 1:16 tn Or “to their own advantage.”
82. Jude 1:17 tn Grk “words.” In conjunction with προεῖπον (proeipon), however, the meaning of the construction is that the apostles uttered prophecies.
83. Jude 1:17 sn This verse parallels 2 Pet 3:2 both conceptually and in much of the verbiage. There is one important difference, however: In 2 Pet 3:2 the prophets and apostles speak; here, just the apostles speak. This makes good sense if Jude is using 2 Peter as his main source and is urging his readers to go back to the authoritative writings, both OT and now especially NT.
84. Jude 1:18 tc The ὅτι (hoti) before ἐπ᾿ ἐσχάτου χρόνου (ep eschatou chronou, “at the end of time”), found in the NA²⁷ text, can either be translated as “that” or left untranslated as a marker of direct discourse. The NA²⁸ has dropped the ὅτι, though with a diamond preceding it in the apparatus indicating a toss-up on the initial wording. Without the conjunction, direct discourse is surely meant, and with it it is just as likely as indirect discourse. The translation above makes no decision on the presence or absence of the conjunction, but renders either variant as direct discourse.
85. Jude 1:18 tn Grk “be.”
86. Jude 1:18 tn Grk “going according to their own desires of ungodliness.”sn Jude cites 2 Pet 3:3, changing a few of the words among other things, cleaning up the syntax, conforming it to Hellenistic style.
87. Jude 1:19 tn Grk “these are the ones who cause divisions.”
88. Jude 1:19 tn Or “natural,” that is, living on the level of instincts, not on a spiritual level (the same word occurs in 1 Cor 2:14 as a description of nonbelievers).
89. Jude 1:19 tn Grk “not having [the] Spirit.”sn The phrase devoid of the Spirit may well indicate Jude’s and Peter’s assessment of the spiritual status of the false teachers. Those who do not have the Spirit are clearly not saved.
90. Jude 1:20 tn The participles in v. 20 have been variously interpreted. Some treat them imperativally or as attendant circumstance to the imperative in v. 21 (“maintain”): “build yourselves up…pray.” But they do not follow the normal contours of either the imperatival or attendant circumstance participles, rendering this unlikely. A better option is to treat them as the means by which the readers are to maintain themselves in the love of God. This both makes eminently good sense and fits the structural patterns of instrumental participles elsewhere.
91. Jude 1:21 tn Or “keep.”
92. Jude 1:21 tn Or “waiting for.”
93. Jude 1:21 tn Grk “unto eternal life.”
94. Jude 1:23 tn Grk “and save.”
95. Jude 1:23 tn Grk “and have mercy.”
96. Jude 1:23 tn Grk “with fear.” But as this contrasts with ἀφόβως (aphobōs) in v. 12 (without reverence), the posture of the false teachers, it most likely refers to reverence for God.sn Joining a fear of God to mercy is an important balance when involved in disciplinary action. On the one hand, being merciful without fear can turn to unwarranted sympathy for the individual, absolving him of personal responsibility, but fearing God without showing mercy can turn into personal judgment and condemnation.
97. Jude 1:23 sn The imagery here suggests that the things close to the sinners are contaminated by them, presumably during the process of sinning.
98. Jude 1:23 tn Grk “hating even the tunic spotted by the flesh.” The “flesh” in this instance could refer to the body or to the sin nature. It makes little difference in one sense: Jude is thinking primarily of sexual sins, which are borne of the sin nature and manifest themselves in inappropriate deeds done with the body. At the same time, he is not saying that the body is intrinsically bad, a view held by the opponents of Christianity. Hence, it is best to see “flesh” as referring to the sin nature here and the language as metaphorical.
99. Jude 1:24 tn The construction in Greek is a double accusative object-complement. “You” is the object and “free from falling” is the adjectival complement.
100. Jude 1:24 tn Grk “with rejoicing.” The prepositional clause is placed after “his glorious presence” in Greek, but most likely goes with “cause you to stand.”
101. Jude 1:24 tn The construction in Greek is a double accusative object-complement. “You” is the object and “without blemish” is the adjectival complement.
102. Jude 1:24 tn Or “in the presence of his glory,” “before his glory.”
103. Revelation 1:1 tn The phrase ἀποκάλυψις ᾿Ιησοῦ Χριστοῦ (apokalupsis Iēsou Christou, “the revelation of Jesus Christ”) could be interpreted as either an objective genitive (“the revelation about Jesus Christ”), subjective genitive (“the revelation from Jesus Christ”), or both (M. Zerwick’s “general” genitive [Biblical Greek, §§36-39]; D. B. Wallace’s “plenary” genitive [ExSyn 119-21]). In 1:1 and 22:16 it is clear that Jesus has sent his angel to proclaim the message to John; thus the message is from Christ, and this would be a subjective genitive. On a broader scale, though, the revelation is about Christ, so this would be an objective genitive. One important point to note is that the phrase under consideration is best regarded as the title of the book and therefore refers to the whole of the work in all its aspects. This fact favors considering this as a plenary genitive.
104. Revelation 1:1 tn Grk “slaves.” Although this translation frequently renders δοῦλος (doulos) as “slave,” the connotation is often of one who has sold himself into slavery; in a spiritual sense, the idea is that of becoming a slave of God or of Jesus Christ voluntarily. The voluntary notion is conspicuous here; hence, the translation “servants.” In any case, the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). A good translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
105. Revelation 1:1 tn BDAG 992-93 s.v. τάχος has “quickly, at once, without delay Ac 10:33 D; 12:7; 17:15 D; 22:18; 1 Cl 48:1; 63:4…soon, in a short time…Rv 1:1; 22:6…shortly Ac 25:4.”
106. Revelation 1:1 tn Or “He indicated it clearly” (L&N 33.153).
107. Revelation 1:1 tn See the note on the word “servants” earlier in this verse.
108. Revelation 1:2 tn “Then” is not in the Greek text, but is supplied to make the chronological succession clear in the translation.
109. Revelation 1:2 tn The genitive phrase “about Jesus Christ” is taken as an objective genitive.
110. Revelation 1:3 tn The word “this” is used to translate the Greek article τῆς (tēs), bringing out its demonstrative force.
111. Revelation 1:3 tn The word “aloud” has been supplied to indicate that in the original historical setting reading would usually refer to reading out loud in public rather than silently to oneself.
112. Revelation 1:3 tn The words “blessed are” are repeated from the beginning of this verse for stylistic reasons and for clarity.
113. Revelation 1:3 tn Grk “keep.” L&N 36.19 has “to continue to obey orders or commandments—‘to obey, to keep commandments, obedience.’”
114. Revelation 1:3 sn The time refers to the time when the things prophesied would happen.
115. Revelation 1:4 tn Grk “John.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.
116. Revelation 1:4 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia. The Roman province of Asia made up about one-third of modern Asia Minor and was on the western side of it. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
117. Revelation 1:4 tn It is probable that the ὑμῖν (humin) applies to both elements of the greeting, i.e., to both grace and peace.
118. Revelation 1:4 tc The earliest and best mss (P^18vid א A C P 2050 al lat sy co) lack the term “God” (θεοῦ, theou) between “from” (ἀπό, apo) and “he who is” (ὁ ὤν, ho ōn). Its inclusion, as supported by the bulk of the Byzantine witnesses, is clearly secondary and a scribal attempt to achieve two things: (1) to make explicit the referent in the passage, namely, God, and (2) to smooth out the grammar. The preposition “from” in Greek required a noun in the genitive case. But here in Rev 1:4 the words following the preposition “from” (ἀπό) are in another case, i.e., the nominative. There are two principal ways in which to deal with this grammatical anomaly. First, it could be a mistake arising from someone who just did not know Greek very well, or as a Jew, was heavily influenced by a Semitic form of Greek. Both of these unintentional errors are unlikely here. Commenting on this ExSyn 63 argues: “Either of these is doubtful here because (1) such a flagrant misunderstanding of the rudiments of Greek would almost surely mean that the author could not compose in Greek, yet the Apocalypse itself argues against this; (2) nowhere else does the Seer [i.e., John] use a nom. immediately after a preposition (in fact, he uses ἀπό 32 times with the gen. immediately following).” The passage appears to be an allusion to Exod 3:14 (in the LXX) where God refers to himself as “he who is” (ὁ ὤν), the same wording in Greek as here in Rev 1:4. Thus, it appears that John is wanting to leave the divine name untouched (perhaps to allude to God’s immutability, or as a pointer to the Old Testament as the key to unlocking the meaning of this book), irrespective of what it “looks” like grammatically. The translation has placed the “he who is” in quotation marks to indicate to the reader that the syntactical awkwardness is intentional. (For further comments, see ExSyn 63).
119. Revelation 1:4 tn BDAG 106 s.v. ἀπό 5.d states: “The expr. εἰρήνη ἀπὸ ‘ὁ ὢν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος’ Rv 1:4 is quite extraordinary. It may be an interpretation of the name Yahweh already current, or an attempt to show reverence for the divine name by preserving it unchanged, or simply one more of the grammatical peculiarities so frequent in Rv.”
120. Revelation 1:5 tn Or “Jesus Christ—the faithful one, the witness…” Some take ὁ πιστός (ho pistos) as a second substantive in relation to ὁ μάρτυς (ho martus). In the present translation, however, ὁ πιστός was taken as an adjective in attributive position to ὁ μάρτυς. The idea of martyrdom and faithfulness are intimately connected. See BDAG 820 s.v. πιστός 1.a.α: “ὁ μάρτυς μου ὁ πιστός μου Rv 2:13 (μάρτυς 3); in this ‘book of martyrs’ Christ is ὁ μάρτυς ὁ πιστὸς (καὶ ὁ ἀληθινός) 1:5; 3:14; cp. 19:11 (the combination of ἀληθινός and πιστός in the last two passages is like 3 Macc 2:11). Cp. Rv 17:14.”
121. Revelation 1:5 sn The Greek term translated witness can mean both “witness” and “martyr.”
122. Revelation 1:5 tc The reading “set free” (λύσαντι, lusanti) has better ms support (P¹⁸ א A C 1611 2050 2329 2351 M^A sy) than its rival, λούσαντι (lousanti, “washed”; found in P 1006 1841 1854 2053 2062 M^K lat bo). Internally, it seems that the reading “washed” could have arisen in at least one of three ways: (1) as an error of hearing (both “released” and “washed” are pronounced similarly in Greek); (2) an error of sight (both “released” and “washed” look very similar—a difference of only one letter—which could have resulted in a simple error during the copying of a ms); (3) through scribal inability to appreciate that the Hebrew preposition ב can be used with a noun to indicate the price paid for something. Since the author of Revelation is influenced significantly by a Semitic form of Greek (e.g., 13:10), and since the Hebrew preposition “in” (ב) can indicate the price paid for something, and is often translated with the preposition “in” (ἐν, en) in the LXX, the author may have tried to communicate by the use of ἐν the idea of a price paid for something. That is, John was trying to say that Christ delivered us at the price of his own blood. This whole process, however, may have been lost on a later scribe, who being unfamiliar with Hebrew, found the expression “delivered in his blood” too difficult, and noticing the obvious similarities between λύσαντι and λούσαντι, assumed an error and then proceeded to change the text to “washed in his blood”—a thought more tolerable in his mind. Both readings, of course, are true to scripture; the current question is what the author wrote in this verse.tn Or “and released us” (L&N 37.127).
123. Revelation 1:5 tn The style here is somewhat Semitic, with the use of the ἐν (en) + the dative to mean “at the price of.” The addition of “own” in the English is stylistic and is an attempt to bring out the personal nature of the statement and the sacrificial aspect of Jesus’ death—a frequent refrain in the Apocalypse.
124. Revelation 1:6 tn The verb ποιέω (poieō) can indicate appointment or assignment rather than simply “make” or “do.” See Mark 3:14 (L&N 37.106).
125. Revelation 1:6 tn See BDAG 168 s.v. βασιλεία 1.a for the idea of “he made us a kingdom,” which was translated as “he appointed us (to be or function) as a kingdom” (see the note on the word “appointed” earlier in the verse).
126. Revelation 1:6 tn Grk “a kingdom, priests.” The term ἱερεῖς (hiereis) is either in apposition to βασιλείαν (basileian) or as a second complement to the object “us” (ἡμᾶς, hēmas). The translation retains this ambiguity.
127. Revelation 1:6 tc Both the longer reading τῶν αἰώνων (tōn aiōnōn, “to the ages of the ages” or, more idiomatically, “for ever and ever”; found in א C M) and the shorter (“for ever”; found in P¹⁸ A P 2050 bo) have good ms support. The author uses the longer expression (εἰς [τοὺς] αἰῶνας [τῶν] αἰώνων, eis [tous] aiōnas [tōn] aiōnōn) in every other instance of αἰών in Revelation, twelve passages in all (1:18; 4:9, 10; 5:13; 7:12; 10:6; 11:15; 14:11; 15:7; 19:3; 20:10; 22:5). Thus, on the one hand, the style of the author is consistent, while on the other hand, the scribes may have been familiar with such a stylistic feature, causing them to add the words here. The issues are more complex than can be presented here; the longer reading, however, is probably authentic (the shorter reading arising from accidental omission of the genitive phrase due to similarity with the preceding words).
128. Revelation 1:7 sn An allusion to Dan 7:13.
129. Revelation 1:7 tn Here καί (kai) was translated as ascensive.
130. Revelation 1:7 sn An allusion to Zech 12:10.
131. Revelation 1:7 tn In this context, tribes (φυλαί, phulai) could also be translated as “nations” or “peoples” (L&N 11.56).
132. Revelation 1:7 tn The conjunction ἐπί (epi) is most likely causal here. The people who crucified him are those of every tribe on the earth and they will mourn because he comes as judge.
133. Revelation 1:7 tn Grk “Yes, Amen.” The expression “This will certainly come to pass” is an attempt to capture the force of the juxtaposition of the Greek ναί (nai) and the Hebrew ἀμήν (amēn). See L&N 69.1.
134. Revelation 1:7 sn These lines are placed in parentheses because they form an aside to the main argument.
135. Revelation 1:8 tc The shorter reading “Omega” (ὦ, ō) has superior ms evidence (א¹ A C 1611) to the longer reading which includes “the beginning and the end” (ἀρχὴ καὶ τέλος or ἡ ἀρχὴ καὶ τὸ τέλος, archē kai telos or hē archē kai to telos), found in א*^,2 1854 2050 2329 2351 M^A lat bo. There is little reason why a scribe would have deleted the words, but their clarifying value and the fact that they harmonize with 21:6 indicate that they are a secondary addition to the text.
136. Revelation 1:8 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.”
137. Revelation 1:9 tn The translation attempts to bring out the verbal idea in συγκοινωνός (sunkoinōnos, “co-sharer”); John was suffering for his faith at the time he wrote this.
138. Revelation 1:9 tn The prepositional phrase ἐν ᾿Ιησοῦ (en Iēsou) could be taken with ὑπομονῇ (hupomonē) as the translation does or with the more distant συγκοινωνός (sunkoinōnos), in which case the translation would read “your brother and the one who shares with you in Jesus in the persecution, kingdom, and endurance.”
139. Revelation 1:9 tn The phrase “about Jesus” has been translated as an objective genitive.
140. Revelation 1:10 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).
141. Revelation 1:10 tn Concerning the phrase κυριακῇ ἡμέρᾳ (kuriakē hēmera) BDAG 576 s.v. κυριακός states: “pert. to belonging to the Lord, the Lord’s…κ. ἡμέρᾳ the Lord’s day (Kephal. I 192, 1; 193, 31…) i.e. certainly Sunday (so in Mod. Gk….) Rv 1:10 (WStott, NTS 12, ’65, 70-75).”
142. Revelation 1:10 tn The conjunction καί (kai) is not introducing a coordinate thought, but one that is logically subordinate to the main verb ἐγενόμην (egenomēn).
143. Revelation 1:11 tn Grk “and to Smyrna.” For stylistic reasons the conjunction καί (kai) and the preposition εἰς (eis) have not been translated before the remaining elements of the list. In lists with more than two elements contemporary English generally does not repeat the conjunction except between the next to last and last elements.
144. Revelation 1:12 tn Throughout the translation John’s use of καί (kai) often reflects the varied usage of the Hebrew conjunction ו (vav). A clause which καί introduces has been translated in terms of its semantic relationship to the clause that preceded it. If the καί seemed redundant, however, it was left untranslated; that is the case in this verse.
145. Revelation 1:12 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.”
146. Revelation 1:12 tn Grk “and turning I saw.” The repetition of ἐπιστρέφω (epistrephō) is somewhat redundant in contemporary English and has been translated generally.
147. Revelation 1:13 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).
148. Revelation 1:13 tn Or “a wide golden sash,” but this would not be diagonal, as some modern sashes are, but horizontal. The Greek term can refer to a wide band of cloth or leather worn on the outside of one’s clothing (L&N 6.178).
149. Revelation 1:14 tn Here δέ (de) has not been translated.
150. Revelation 1:14 tn The clause, “even as white as snow” seems to heighten the preceding clause and is so understood in this ascensive sense (“even”) in the translation.
151. Revelation 1:14 tn The genitive noun πυρός (puros) has been translated as an attributive genitive.
152. Revelation 1:15 tn The precise meaning of the term translated “polished bronze” (χαλκολιβάνῳ, chalkolibanō), which appears nowhere else in Greek literature outside of the book of Revelation (see 2:18), is uncertain. Without question it is some sort of metal. BDAG 1076 s.v. χαλκολίβανον suggests “fine brass/bronze.” L&N 2.57 takes the word to refer to particularly valuable or fine bronze, but notes that the emphasis here and in Rev 2:18 is more on the lustrous quality of the metal.
153. Revelation 1:15 tn Or “that has been heated in a furnace until it glows.”
154. Revelation 1:15 tn Grk “sound,” but the idea is closer to the roar of a waterfall or rapids.
155. Revelation 1:16 tn Grk “and having.” In the Greek text this is a continuation of the previous sentence, but because contemporary English style employs much shorter sentences, a new sentence was started here in the translation by supplying the pronoun “he.”
156. Revelation 1:16 tn This is a continuation of the previous sentence in the Greek text, but a new sentence was started here in the translation.
157. Revelation 1:17 tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
158. Revelation 1:17 tn Here the Greek conjunction καί (kai) has been translated as a contrastive (“but”) due to the contrast between the two clauses.
159. Revelation 1:18 tn Here καί (kai) has not been translated because of differences between Greek and English style.
160. Revelation 1:18 tn Concerning “Hades” BDAG 19 s.v. ᾅδης 1 and 2 states: “Orig. proper noun, god of the nether world, ‘Hades’, then the nether world, Hades as place of the dead, Ac 2:27, 31 (Ps 16:10; Eccl 9:10; PGM 1, 179; 16, 8; Philo, Mos. 1, 195; Jos., Bell. 1, 596, Ant. 6, 332). Of Jonah’s fish ἐκ τοῦ κατωτάτου ᾅδου. In the depths, contrasted w. heaven ἕως (τοῦ) ᾅδου Mt 11:23; Lk 10:15 (PsSol 15:10; cf.; Is 14:11, 15); ἐν τῷ ᾅδῃ 16:23; ἐν ῝Αιδου ApcPt Rainer. Accessible by gates (but the pl. is also used [e.g. Hom., X., Ael. Aristid. 47, 20 K.=23 p. 450 D.] when only one gate is meant), hence πύλαι ᾅδου (Il. 5, 646; Is 38:10; Wsd 16:13; 3 Macc 5:51; Pss. Sol. 16:2.—Lucian, Menipp. 6 the magicians can open τοῦ ῝Αιδου τὰς πύλας and conduct people in and out safely) Mt 16:18…locked ἔχω τὰς κλεῖς τοῦ θανάτου καὶ τοῦ ᾅδου Rv 1:18 (the genitives are either obj. [Ps.-Apollod. 3, 12, 6, 10 Aeacus, the son of Zeus holds the κλεῖς τοῦ ῝Αιδου; SEG VIII, 574, 3 (III ad) τῷ τὰς κλεῖδας ἔχοντι τῶν καθ᾿ ῝Αιδου (restored)] or possess.; in the latter case death and Hades are personif.; s. 2)…Hades personif.…w. θάνατος (cf. Is 28:15; Job 38:17…) Rv 6:8; 20:13f.” sn In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Matt 11:23; Luke 16:23; Rev 20:13-14).
161. Revelation 1:19 tn Grk “Therefore write the things that you saw, and the things that are, and the things that will take place after these things.” Verse 19 could also be translated (taking καί…καί [kai…kai] as “both…and”): “Therefore write what you have seen, both what things currently are and what is going to happen after these things.” The structure of this verse is debated.
162. Revelation 1:20 tn The words “is this” are supplied to make a complete sentence in English.
163. Revelation 1:20 tn Or perhaps “the messengers.”
164. Revelation 2:1 tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.
165. Revelation 2:1 tn Grk “These things says [the One]…” The expression τάδε λέγει (tade legei) occurs eight times in the NT, seven of which are in Rev 2-3. “The pronoun is used to add solemnity to the prophetic utterance that follows.…In classical drama, it was used to introduce a new actor to the scene (Smyth, Greek Grammar, 307 [§1241]). But the τάδε λέγει formula in the NT derives from the OT, where it was used to introduce a prophetic utterance (BAGD, s.v. ὅδε, 1)” (ExSyn 328). Thus, the translation “this is the solemn pronouncement of” for τάδε λέγει is very much in keeping with the OT connotations of this expression.sn The expression This is the solemn pronouncement of reflects an OT idiom. The LXX has the same Greek phrase (τάδε λέγει, tade legei) about 350 times, with nearly 320 of them having “the Lord” (Heb יהוה, Yahweh) as subject. That the author of Revelation would use such an expression seven times with the risen Christ as the speaker may well imply something of Christ’s sovereignty and deity. Cf. also Acts 21:11 in which the Holy Spirit is the speaker of this expression.
166. Revelation 2:1 tn Grk “holds,” but the term (i.e., κρατῶν, kratōn) with an accusative object, along with the context, argues for a sense of firmness. (Cf. ExSyn 132.)
167. Revelation 2:1 sn On seven stars in his right hand see 1:16.
168. Revelation 2:1 tn Grk “lampstands of gold” with the genitive τῶν χρυσῶν (tōn chrusōn) translated as an attributive genitive.
169. Revelation 2:2 tn Although the first possessive pronoun σου (sou) is connected to τὰ ἔργα (ta erga) and the second σου is connected to ὑπομονήν (hupomonēn), semantically κόπον (kopon) is also to be understood as belonging to the Ephesian church. The translation reflects this.
170. Revelation 2:2 tn The translation “tolerate” seems to capture the sense of βαστάσαι (bastasai) here. BDAG 171 s.v. βαστάζω 2.b.β says, “bear, endure…κακούς Rv 2:2.…bear patiently, put up with: weaknesses of the weak Ro 15:1; cf. IPol 1:2; evil Rv 2:3.”
171. Revelation 2:2 tn Because of the length and complexity of the Greek sentence, the participle was broken off from the previous sentence and translated as an indicative verb beginning a new sentence here in the translation.
172. Revelation 2:3 tn Because of the length and complexity of this Greek sentence, a new sentence was started here in the translation by supplying the phrase “I am also aware” to link this English sentence back to “I know” at the beginning of v. 2.
173. Revelation 2:3 tn The Greek word translated “persisted steadfastly” (ὑπομονή, hupomonē) is the same one translated “steadfast endurance” in v. 2.
174. Revelation 2:4 tn The Greek word translated “departed from” (ἀφίημι, aphiēmi; L&N 15.48) can actually be used of divorce (L&N 34.78), so the imagery here is very strong.
175. Revelation 2:5 tn Grk “from where,” but status is in view rather than physical position. On this term BDAG 838 s.v. πόθεν 1 states, “from what place? from where?…In imagery μνημόνευε πόθεν πέπτωκες remember from what (state) you have fallen Rv 2:5.”
176. Revelation 2:5 tn Grk “and do” (a continuation of the previous sentence in the Greek text). For stylistic reasons in English a new sentence was started here in the translation. The repeated mention of repenting at the end of the verse suggests that the intervening material (“do the deeds you did at first”) specifies how the repentance is to be demonstrated.
177. Revelation 2:5 tn Or “you did formerly.”
178. Revelation 2:5 tn Although the final clause is somewhat awkward, it is typical of the style of Revelation.
179. Revelation 2:6 tn Grk “But you do have this.” The words “going for you” are supplied to complete the English idiom; other phrases like “in your favor” (NIV) or “to your credit” (NRSV) could also be supplied.
180. Revelation 2:6 sn The Nicolaitans were a sect that apparently taught that Christians could engage in immoral behavior with impunity. They are also mentioned in 2:15. They are sometimes associated with Nicolaus, one of the seven original deacons in the church in Jerusalem according to Acts 6:5. The early church father Irenaeus connected them to Nicolaus and further described them as an immoral Gnostic sect (Adv. Haer. 1.26.3; 3.11.1). It is unclear however if the association of the Nicolaitans with the Nicolaus of Acts 6:5 is correct as this view may have arisen based on simple name identification rather than a real historical connection. It is also possible that the group adopted the name of Nicolaus to give them credibility (Eusebius, Eccl. Hist. 3.29.1).
181. Revelation 2:6 tn The expression τὰ ἔργα τῶν Νικολαϊτῶν (ta erga tōn Nikolaitōn) has been translated as a subjective genitive.
182. Revelation 2:7 tn Or “who is victorious”; traditionally, “who overcomes.” The pendent dative is allowed to stand in the English translation because it is characteristic of the author’s style in Revelation.
183. Revelation 2:7 tn Or “grant.”
184. Revelation 2:7 tn Or “stands.”
185. Revelation 2:7 tc The omission of “my” (μου, mou) after “God” (θεοῦ, theou) is well attested, supported by א A C and the Andreas of Caesarea group of Byzantine mss (M^A). Its addition in 1611, the M^K group, latt, and others, seems to be evidence of a purposeful conforming of the text to 3:2 and the four occurrences of “my God” (θεοῦ μου) in 3:12.
186. Revelation 2:8 tn Here καί (kai) has not been translated due to differences between Greek and English style.
187. Revelation 2:8 tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.
188. Revelation 2:8 tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.
189. Revelation 2:8 tn Here καί (kai) has been translated as “but” to indicate the contrast present between these two phrases.
190. Revelation 2:9 tn Or “know your suffering.” This could refer to suffering or distress caused by persecution (see L&N 22.2).
191. Revelation 2:9 tn Because of the length and complexity of this Greek sentence, a new sentence was started here in the translation by supplying the phrase “I also know” to link this English sentence back to “I know” at the beginning of the verse.
192. Revelation 2:9 tn The words “against you” are not in the Greek text, but are implied.
193. Revelation 2:9 sn A synagogue was a place for Jewish prayer and worship, with recognized leadership (e.g., Mt 4:23, Mk 1:21, Lk 4:15, Jn 6:59).
194. Revelation 2:10 tn Grk “is about to throw some of you,” but the force is causative in context.
195. Revelation 2:10 tn Or “tempted.”
196. Revelation 2:10 tn Or “experience persecution,” “will be in distress” (see L&N 22.2).
197. Revelation 2:10 tn Grk “crown of life,” with the genitive “of life” (τῆς ζωῆς, tēs zōēs) functioning in apposition to “crown” (στέφανον, stephanon): “the crown that consists of life.”
198. Revelation 2:11 tn Or “who is victorious”; traditionally, “who overcomes.”
199. Revelation 2:12 tn Here καί (kai) has not been translated due to differences between Greek and English style.
200. Revelation 2:12 tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.
201. Revelation 2:12 tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.
202. Revelation 2:12 sn On the sharp double-edged sword see 1:16.
203. Revelation 2:13 tc The shorter reading adopted here has superior ms support (א A C P 2053 al latt co), while the inclusion of “your works and” (τὰ ἔργα σου καί, ta erga sou kai) before “where you reside” is supported by the Byzantine witnesses and is evidently a secondary attempt to harmonize the passage with 2:2, 19; 3:1, 8, 15.
204. Revelation 2:13 tn Here καί (kai) has been translated as “Yet” to indicate the contrast between their location and their faithful behavior.
205. Revelation 2:13 tn The present indicative verb κρατεῖς (krateis) has been translated as a progressive present.
206. Revelation 2:13 tn Grk “the faith”; here the Greek article is used as a possessive pronoun (ExSyn 215).
207. Revelation 2:13 tn Grk “the faith of me” (τὴν πίστιν μου, tēn pistin mou) with the genitive “of me” (μου) functioning objectively.
208. Revelation 2:13 tn Or “martyr.” The Greek word μάρτυς can mean either “witness” or “martyr.”
209. Revelation 2:13 tn Grk “killed among you.” The term “city” does not occur in the Greek text of course, but the expression παρ᾿ ὑμῖν, ὅπου ὁ σατανᾶς κατοικεῖ (par’ humin, hopou ho satanas katoikei) seems to indicate that this is what is meant. See G. B. Caird, Revelation (HNTC), 36-38.
210. Revelation 2:14 sn See Num 22-24; 31:16.
211. Revelation 2:14 tn That is, a cause for sinning. An alternate translation is “who instructed Balak to cause the people of Israel to sin by eating food sacrificed to idols…”
212. Revelation 2:14 tn Grk “sons,” but the expression υἱοὶ ᾿Ισραήλ (huioi Israēl) is an idiom for the people of Israel as an ethnic entity (see L&N 11.58).
213. Revelation 2:14 tn Due to the actual events in the OT (Num 22-24; 31:16), πορνεῦσαι (porneusai) is taken to mean “sexual immorality.” BDAG 854 s.v. πορνεύω 1 states, “engage in illicit sex, to fornicate, to whore…W. φαγεῖν εἰδωλόθυτα ‘eat meat offered to idols’ Rv 2:14, 20.”
214. Revelation 2:15 tn The term ὁμοίως (homoiōs, “likewise”) is left untranslated because it is quite redundant.sn See the note on the term Nicolaitans in 2:6.
215. Revelation 2:16 tc The “therefore” (οὖν, oun) is not found in א 2053 2329 2351 M^A or the Latin mss. It is, however, included in impressive witnesses such as A C 046 1006 1611 sy^p,h co. Though the conjunction looks at first glance like a scribal clarification, its omission may be explained on the basis of its similarity to the last three letters of the verb “repent” (μετανόησον, metanoēson; since οὖν is a postpositive conjunction in Greek, the final three letters of the verb [-σον, -son] would have been immediately followed by ουν). A scribe could have simply passed over the conjunction in his copy when he saw the last three letters of the imperative verb. A decision is difficult, however, because of the motivation to add to the text and the quality of witnesses that lack the conjunction.
216. Revelation 2:16 tn Grk “with them”; the referent (those people who follow the teaching of Balaam and the Nicolaitans) has been specified in the translation for clarity.
217. Revelation 2:17 tn Or “who is victorious”; traditionally, “who overcomes.” The pendent dative is allowed to stand in the English translation because it is characteristic of the author’s style in Revelation.
218. Revelation 2:17 tn Or “bright.” The Greek term λευκός (leukos) can refer either to the color white (traditional here) or to an object that is bright or shining, either from itself or from an outside source of illumination (L&N 14.50; 79.27).
219. Revelation 2:17 tn On the interpretation of the stone, L&N 2.27 states, “A number of different suggestions have been made as to the reference of ψῆφος in this context. Some scholars believe that the white ψῆφος indicates a vote of acquittal in court. Others contend that it is simply a magical amulet; still others, a token of Roman hospitality; and finally, some have suggested that it may represent a ticket to the gladiatorial games, that is to say, to martyrdom. The context, however, suggests clearly that this is something to be prized and a type of reward for those who have ‘won the victory.’”
220. Revelation 2:17 tn Or “know”; for the meaning “understand” see L&N 32.4.
221. Revelation 2:18 tn Here καί (kai) has not been translated due to differences between Greek and English style.
222. Revelation 2:18 tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.
223. Revelation 2:18 tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.
224. Revelation 2:18 tn Grk “a flame of fire.” The Greek term πυρός (puros) has been translated as an attributive genitive.
225. Revelation 2:18 tn The precise meaning of the term translated “polished bronze” (χαλκολιβάνῳ, chalkolibanō), which appears no where else in Greek literature outside of the book of Revelation (see 1:15), is uncertain. Without question it is some sort of metal. BDAG 1076 s.v. χαλκολίβανον suggests “fine brass/bronze.” L&N 2.57 takes the word to refer to particularly valuable or fine bronze, but notes that the emphasis here and in Rev 1:15 is more on the lustrous quality of the metal.
226. Revelation 2:19 tn Grk “and faith.” Here and before the following term καί (kai) has not been translated because English normally uses a coordinating conjunction only between the next to last and last terms in a list.
227. Revelation 2:19 tn Or “perseverance.”
228. Revelation 2:19 tn The phrase “In fact” is supplied in the translation to bring out the ascensive quality of the clause. It would also be possible to supply here an understood repetition of the phrase “I know” from the beginning of the verse (so NRSV). Grk “and your last deeds [that are] greater than the first.”
229. Revelation 2:20 tn The Greek article has been translated here with demonstrative force.
230. Revelation 2:20 tc The ms evidence for γυναῖκα (gunaika, “woman”) alone includes א C P 1611 2053 lat. The ms evidence for the addition of “your” (σου, sou) includes A 1006 2351 M^K pc sy. With the pronoun, the text reads “your wife, Jezebel” instead of “that woman, Jezebel.” In Revelation, A C are the most important mss, along with א P⁴⁷ (which only reads in portions of chapters 9-17) 1006 1611 2053; in this instance, the external evidence slightly favors the shorter reading. But internally, it gains strength. The longer reading implies the idea that the angel in 2:18 is the bishop or leader of the church in Thyatira. The pronoun “your” (σου) is used four times in vv. 19-20 and may have been the cause for the scribe copying it again. Further, once the monarchical episcopate was in vogue (beginning in the 2nd century) scribes might have been prone to add “your” here.
231. Revelation 2:20 sn Jezebel was the name of King Ahab’s idolatrous and wicked queen in 1 Kgs 16:31; 18:1-5; 19:1-3; 21:5-24. It is probable that the individual named here was analogous to her prototype in idolatry and immoral behavior, since those are the items singled out for mention.
232. Revelation 2:20 tn Grk “teaches and deceives” (διδάσκει καὶ πλανᾷ, didaskei kai plana), a construction in which the first verb appears to specify the means by which the second is accomplished: “by her teaching, deceives…”
233. Revelation 2:20 tn See the note on the word “servants” in 1:1.
234. Revelation 2:20 sn To commit sexual immorality and to eat food sacrificed to idols. Note the conclusions of the Jerusalem Council in Acts 15:29, which specifically prohibits Gentile Christians from engaging in these activities.
235. Revelation 2:21 tn Here καί (kai) has not been translated because of differences between Greek and contemporary English style.
236. Revelation 2:21 tn Here καί (kai) has been translated as “but” to bring out the contrast present in this woman’s obstinate refusal to repent.
237. Revelation 2:22 tn Grk “onto a bed,” in this context an idiom for severe illness (L&N 23.152).
238. Revelation 2:22 tn Or “into great distress.” The suffering here is not specified as physical or emotional, and could involve persecution.
239. Revelation 2:23 tn Grk “her children,” but in this context a reference to this woman’s followers or disciples is more likely meant.
240. Revelation 2:23 tn Grk “I will kill 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).
241. Revelation 2:23 tn Grk “I will give.” The sense of δίδωμι (didōmi) in this context is more “repay” than “give.”
242. Revelation 2:23 sn This pronoun and the following one are plural in the Greek text.
243. Revelation 2:23 tn Grk “each one of you according to your works.”
244. Revelation 2:24 sn That is, the teaching of Jezebel (v. 20).
245. Revelation 2:24 tn Grk “deep things.” For the translation “deep secrets” see L&N 28.76; cf. NAB, NIV, CEV.
246. Revelation 2:26 tn Or “who is victorious”; traditionally, “who overcomes.”
247. Revelation 2:26 tn Grk “keeps.” In a context that speaks of “holding on to what you have,” the idea here is one of continued faithful behavior (BDAG 1002 s.v. τηρέω 3 has “ὁ τηρῶν τὰ ἔργα μου the one who takes my deeds to heart Rv 2:26”).
248. Revelation 2:26 tn Or “over the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
249. Revelation 2:27 tn Here καί (kai) has not been translated because of differences between Greek and English style.
250. Revelation 2:27 tn Grk “will shepherd.”
251. Revelation 2:27 tn Or “scepter.” The Greek term ῥάβδος (rhabdos) can mean either “rod” or “scepter.”
252. Revelation 2:27 sn A quotation from Ps 2:9 (with the line introducing the quotation containing a partial allusion to Ps 2:8). See also Rev 12:5; 19:15.
253. Revelation 2:28 tn What has been received is not specified in the Greek text, but must be supplied from the context. In the light of the two immediately preceding verses about rulership or dominion, it seems that the implied direct object of εἴληφα (eilēpha) is “the right to rule” (i.e., ἔχειν ἐξουσίαν ποιμάνειν, echein exousian poimanein), although many modern translations supply the word “authority” here (so NAB, NRSV, NLT).
254. Revelation 2:28 tn On this expression BDAG 892 s.v. πρωϊνός states, “early, belonging to the morning ὁ ἀστὴρ ὁ πρ. the morning star, Venus Rv 2:28; 22:16.”
255. Revelation 3:1 tn Here καί (kai) has not been translated due to differences between Greek and English style.
256. Revelation 3:1 tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.
257. Revelation 3:1 tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.
258. Revelation 3:1 tn Grk “who has” (cf. 1:16).
259. Revelation 3:1 tn Grk “a name.”
260. Revelation 3:1 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
261. Revelation 3:1 tn The prepositional phrase “in reality” is supplied in the translation to make explicit the idea that their being alive was only an illusion.
262. Revelation 3:2 tn The verb ἔμελλον (emellon) is in the imperfect tense.
263. Revelation 3:2 tn The perfect passive participle has been translated as an intensive (resultative) perfect here.
264. Revelation 3:2 tn Or “in the judgment.” BDAG 342 s.v. ἐνώπιον 3 states, “in the opinion/judgment of…As a rule…of θεός or κύριος; so after…πεπληρωμένος Rv 3:2.”
265. Revelation 3:3 tn The expression πῶς εἴληφας καὶ ἤκουσας (pōs eilēphas kai ēkousas) probably refers to the initial instruction in the Christian life they had received and been taught; this included doctrine and ethical teaching.
266. Revelation 3:3 tn Grk “keep it,” in the sense of obeying what they had initially been taught.
267. Revelation 3:3 tn The negation here is with οὐ μή (ou mē, the strongest possible form of negation in Koine Greek).
268. Revelation 3:3 tn Or “come on.”
269. Revelation 3:4 tn Grk “a few names”; here ὄνομα (onoma) is used by figurative extension to mean “person” or “people”; according to L&N 9.19 there is “the possible implication of existence or relevance as individuals.”
270. Revelation 3:4 tn Or “soiled” (so NAB, NRSV, NIV); NCV “have kept their clothes unstained”; CEV “have not dirtied your clothes with sin.”
271. Revelation 3:4 tn The word “dressed” is not in the Greek text, but is implied.
272. Revelation 3:5 tn Or “who overcomes.”
273. Revelation 3:5 tn Grk “thus.”
274. Revelation 3:5 tn Or “white robes.”
275. Revelation 3:5 tn The negation here is with οὐ μή (ou mē), the strongest possible form of negation in Koine Greek.
276. Revelation 3:5 tn Or “will never wipe out.”
277. Revelation 3:5 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
278. Revelation 3:5 tn Grk “will confess.”
279. Revelation 3:7 tn Here καί (kai) has not been translated due to differences between Greek and English style.
280. Revelation 3:7 tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.
281. Revelation 3:7 tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.
282. Revelation 3:7 tn The word “door” is not in the Greek text but has been supplied in the translation. Direct objects were often omitted in Greek when clear from the context. Since the following verse does contain the word “door” (θύραν, thuran), that word has been supplied as the direct object here.
283. Revelation 3:7 tn See the note on the word “door” earlier in this verse.
284. Revelation 3:8 tn Grk “I have given.”
285. Revelation 3:8 tn Grk “to shut it,” but English would leave the direct object understood in this case. sn The entire statement is parenthetical, interrupting the construction found in other letters to the churches in 3:1 and 3:15, “I know your deeds, that…” where an enumeration of the deeds follows.
286. Revelation 3:8 tn This translation is based on connecting the ὅτι (hoti) clause with the οἶδα (oida) at the beginning of the verse, giving the content of what is known (see also 3:1, 15 for parallels). Because of the intervening clause that is virtually parenthetical (see the note on the word “shut” earlier in this verse), the words “I know that” from the beginning of the verse had to be repeated to make this connection clear for the English reader. However, the ὅτι could be understood as introducing a causal subordinate clause instead and thus translated, “because you have.”
287. Revelation 3:8 tn Or “little power.”
288. Revelation 3:8 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
289. Revelation 3:8 tn Grk “and having kept.” The participle ἐτήρησας (etērēsas) has been translated as a finite verb due to requirements of contemporary English style. For the translation of τηρέω (tēreō) as “obey” see L&N 36.19. This is the same word that is used in 3:10 (there translated “kept”) where there is a play on words.
290. Revelation 3:9 tn Grk “behold” (L&N 91.13).
291. Revelation 3:9 sn See the note on synagogue in 2:9.
292. Revelation 3:9 tn Here καί (kai) has been translated as “yet” to indicate the contrast between what these people claimed and what they were.
293. Revelation 3:9 tn The verb here is ποιέω (poieō), but in this context it has virtually the same meaning as δίδωμι (didōmi) used at the beginning of the verse. Stylistic variation like this is typical of Johannine literature.
294. Revelation 3:9 tn The verb here is προσκυνήσουσιν (proskunēsousin), normally used to refer to worship.
295. Revelation 3:9 tn Or “and know,” “and recognize.”
296. Revelation 3:10 tn Or “obey.” For the translation of τηρέω (tēreō) as “obey” see L&N 36.19. In the Greek there is a wordplay: “because you have kept my word…I will keep you,” though the meaning of τηρέω is different each time.
297. Revelation 3:10 tn The Greek term λόγον (logon) is understood here in the sense of admonition or encouragement.
298. Revelation 3:10 tn Or “to persevere.” Here ὑπομονῆς (hupomonēs) has been translated as a genitive of reference/respect related to τὸν λόγον (ton logon).
299. Revelation 3:11 tn On the verb λάβῃ (labē) here BDAG 583 s.v. λαμβάνω 2 states, “to take away, remove…with or without the use of force τὰ ἀργύρια take away the silver coins (fr. the temple) Mt 27:6. τὰς ἀσθενείας diseases 8:17. τὸν στέφανον Rv 3:11.”
300. Revelation 3:11 sn Your crown refers to a wreath consisting either of foliage or of precious metals formed to resemble foliage and worn as a symbol of honor, victory, or as a badge of high office—‘wreath, crown’ (L&N 6.192).
301. Revelation 3:12 tn Or “who is victorious”; traditionally, “who overcomes.”
302. Revelation 3:12 tn Grk “I will make him,” but the pronoun (αὐτόν, auton, “him”) is redundant in contemporary English and has not been translated here.
303. Revelation 3:12 tn Here καί (kai) has not been translated because of differences between Greek and English style.
304. Revelation 3:12 sn This description of the city of my God is parenthetical, explaining further the previous phrase and interrupting the list of “new names” given here.
305. Revelation 3:14 tn Here καί (kai) has not been translated due to differences between Greek and English style.
306. Revelation 3:14 tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.
307. Revelation 3:14 tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.
308. Revelation 3:14 tn Or “the beginning of God’s creation”; or “the ruler of God’s creation.” From a linguistic standpoint all three meanings for ἀρχή (archē) are possible. The term is well attested in both LXX (Gen 40:13, 21; 41:13) and intertestamental Jewish literature (2 Macc 4:10, 50) as meaning “ruler, authority” (BDAG 138 s.v. 6). Some have connected this passage to Paul’s statements in Col 1:15, 18 which describe Christ as ἀρχή and πρωτότοκος (prōtotokos; e.g., see R. H. Mounce, Revelation [NICNT], 124) but the term ἀρχή has been understood as either “beginning” or “ruler” in that passage as well. The most compelling connection is to be found in the prologue to John’s Gospel (1:2-4) where the λόγος (logos) is said to be “in the beginning (ἀρχή) with God,” a temporal reference connected with creation, and then v. 3 states that “all things were made through him.” The connection with the original creation suggests the meaning “originator” for ἀρχή here. BDAG 138 s.v. 3 gives the meaning “the first cause” for the word in Rev 3:14, a term that is too philosophical for the general reader, so the translation “originator” was used instead. BDAG also notes, “but the mng. beginning = ‘first created’ is linguistically probable (s. above 1b and Job 40:19; also CBurney, Christ as the ᾿Αρχή of Creation: JTS 27, 1926, 160-77).” Such a meaning is unlikely here, however, since the connections described above are much more probable.
309. Revelation 3:15 sn Laodicea was near two other towns, each of which had a unique water source. To the north was Hierapolis which had a natural hot spring, often used for medicinal purposes. To the east was Colossae which had cold, pure waters. In contrast to these towns, Laodicea had no permanent supply of good water. Efforts to pipe water to the city from nearby springs were successful, but it would arrive lukewarm. The metaphor in the text is not meant to relate spiritual fervor to temperature. This would mean that Laodicea would be commended for being spiritually cold, but it is unlikely that Jesus would commend this. Instead, the metaphor condemns Laodicea for not providing spiritual healing (being hot) or spiritual refreshment (being cold) to those around them. It is a condemnation of their lack of works and lack of witness.
310. Revelation 3:16 tn Or “I intend.”
311. Revelation 3:16 tn This is the literal meaning of the Greek verb ἐμέω (emeō). It is usually translated with a much weaker term like “spit out” due to the unpleasant connotations of the English verb “vomit,” as noted by L&N 23.44. The situation confronting the Laodicean church is a dire one, however, and such a term is necessary if the modern reader is to understand the gravity of the situation.
312. Revelation 3:17 tn Grk “and have become rich.” The semantic domains of the two terms for wealth here, πλούσιος (plousios, adjective) and πλουτέω (plouteō, verb) overlap considerably, but are given slightly different English translations for stylistic reasons.
313. Revelation 3:17 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
314. Revelation 3:17 tn All the terms in this series are preceded by καί (kai) in the Greek text, but contemporary English generally uses connectives only between the last two items in such a series.
315. Revelation 3:18 tn Grk “I counsel you to buy.”
316. Revelation 3:18 tn Grk “rich, and.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation, repeating the words “Buy from me” to make the connection clear for the English reader.
317. Revelation 3:18 tn Grk “the shame of the nakedness of you,” which has been translated as an attributed genitive like καινότητι ζωῆς (kainotēti zōēs) in Rom 6:4 (ExSyn 89-90).
318. Revelation 3:18 sn The city of Laodicea had a famous medical school and exported a powder (called a “Phrygian powder”) that was widely used as an eye salve. It was applied to the eyes in the form of a paste the consistency of dough (the Greek term for the salve here, κολλούριον, kollourion [Latin collyrium], is a diminutive form of the word for a long roll of bread).
319. Revelation 3:19 tn The Greek pronoun ὅσος (hosos) means “as many as” and can be translated “All those” or “Everyone.”
320. Revelation 3:20 tn Grk “Behold.”
321. Revelation 3:20 tn Grk “come in to him.”sn The expression in Greek does not mean entrance into the person, as is popularly taken, but entrance into a room or building toward the person. See ExSyn 380-82. Some interpreters understand the door here to be the door to the Laodicean church, and thus a collective or corporate image rather than an individual one.
322. Revelation 3:21 tn Grk “The one who conquers, to him I will grant.”
323. Revelation 3:21 tn Or “who is victorious”; traditionally, “who overcomes.”
324. Revelation 3:21 tn Grk “I will give [grant] to him.”
325. Revelation 3:21 tn Or “have been victorious”; traditionally, “have overcome.”
326. Revelation 4:1 tn Grk “and behold.” The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
327. Revelation 4:1 tn Or “in the sky” (the same Greek word means both “heaven” and “sky”).
328. Revelation 4:1 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.”
329. Revelation 4:1 sn The phrase speaking to me like a trumpet refers back to Rev 1:10.
330. Revelation 4:1 tn The conjunction καί (kai), much like the vav-consecutive in Hebrew, appears to be introducing a final/purpose clause here rather than a coordinate clause.
331. Revelation 4:2 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).
332. Revelation 4:2 tn Grk “and behold.” The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
333. Revelation 4:2 tn BDAG 537 s.v. κεῖμαι 2 gives the translation “stand” for the term in this verse.
334. Revelation 4:3 tn Grk “jasper stone.”sn Jasper was a semiprecious gemstone, probably green in color (L&N 2.30).
335. Revelation 4:3 sn Carnelian was a semiprecious gemstone, usually red in color (L&N 2.36).
336. Revelation 4:3 tn Or “a rainbow emerald-like in appearance.”
337. Revelation 4:4 tn Here καί (kai) has not been translated because of differences between Greek and English style.
338. Revelation 4:4 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the words “They were” to indicate the connection to the preceding material.
339. Revelation 4:4 sn See the note on the word crown in Rev 3:11.
340. Revelation 4:5 tn Here καί (kai) has not been translated because of differences between Greek and English style.
341. Revelation 4:5 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?…).”
342. Revelation 4:5 sn Some interpret the seven spirits of God as angelic beings, while others see them as a reference to the sevenfold ministry of the Holy Spirit.
343. Revelation 4:6 tn This could refer to rock crystal, but it is possible this refers to ice (an older meaning). See BDAG 571 s.v. κρύσταλλος.
344. Revelation 4:6 tn Here καί (kai) has not been translated because of differences between Greek and English style.
345. Revelation 4:6 tn Perhaps, “in the middle of the throne area” (see L&N 83.10).
346. Revelation 4:6 tn On the meaning of ζῴον (zōon) BDAG 431 s.v. 2 states, “Of the four peculiar beings at God’s throne, whose description Rv 4:6-9 reminds one of the ζῷα in Ezk 1:5ff, the cherubim. S. also Rv 5:6, 8, 11, 14; 6:1, 3, 5-7; 7:11; 14:3; 15:7; 19:4.”
347. Revelation 4:7 tn Here καί (kai) has not been translated because of differences between Greek and English style.
348. Revelation 4:7 tn Both here and before the phrase “the third,” καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
349. Revelation 4:8 tn Grk “six wings apiece,” but this is redundant with “each one” in English.
350. Revelation 4:8 tn Some translations render ἔσωθεν (esōthen) as “under [its] wings,” but the description could also mean “filled all around on the outside and on the inside with eyes.” Since the referent is not available to the interpreter, the exact force is difficult to determine.
351. Revelation 4:8 tn Or “They never stop saying day and night.”
352. Revelation 4:8 tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π.…Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”sn A quotation from (or an allusion to) Isa 6:3.
353. Revelation 4:9 tn Here καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
354. Revelation 4:10 tn Grk “the twenty-four elders fall down.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”
355. Revelation 4:10 sn See the note on the word crown in Rev 3:11.
356. Revelation 4:10 tn The pronoun “his” is understood from the demonstrative force of the article τοῦ (tou) before θρόνου (thronou).
357. Revelation 4:11 tc The past tense of “they existed” (ἦσαν, ēsan) and the order of the expression “they existed and were created” seems backwards both logically and chronologically. The text as it stands is the more difficult reading and seems to have given rise to codex A omitting the final “they were created,” 2329 replacing “they existed” (ἦσαν) with “have come into being” (ἐγένοντο, egeneto), and 046 adding οὐκ (ouk, “not”) before ἦσαν (“they did not exist, [but were created]”). Several mss (1854 2050 M^A sa) also attempt to alleviate the problem by replacing ἦσαν with “they are” (εἰσιν, eisin).
358. Revelation 5:1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
359. Revelation 5:1 tn Grk “written on the inside and the outside” (an idiom for having writing on both sides).
360. Revelation 5:1 tn L&N 6.55 states, “From the immediate context of Re 5:1 it is not possible to determine whether the scroll in question had seven seals on the outside or whether the scroll was sealed at seven different points. However, since according to chapter six of Revelation the seals were broken one after another, it would appear as though the scroll had been sealed at seven different places as it had been rolled up.”
361. Revelation 5:3 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
362. Revelation 5:4 tn Here καί (kai) has been translated as “so” to indicate the implied result of no one being found worthy to open the scroll.
363. Revelation 5:4 tn Grk “much.”
364. Revelation 5:5 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
365. Revelation 5:5 tn Grk “says” (a historical present).
366. Revelation 5:5 tn The present imperative with μή (mē) is used here to command cessation of an action in progress (ExSyn 724 lists this verse as an example).
367. Revelation 5:5 tn Or “has been victorious”; traditionally, “has overcome.”
368. Revelation 5:5 tn The infinitive has been translated as an infinitive of result here.
369. Revelation 5:6 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
370. Revelation 5:6 tn Perhaps, “in the middle of the throne area” (see L&N 83.10).
371. Revelation 5:6 tn Or “slaughtered”; traditionally, “slain.” 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. This phrase does not imply that the Lamb “appeared to have been killed” but in reality was not, because the wider context of the NT shows that in fact the Lamb, i.e., Jesus, was killed. See 13:3 for the only other occurrence of this phrase in the NT.
372. Revelation 5:6 tn Grk “killed, having.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “he.”
373. Revelation 5:6 sn The relative pronoun which is masculine, referring back to the eyes rather than to the horns.
374. Revelation 5:6 tc There is good ms evidence for the inclusion of “seven” (ἑπτά, hepta; P²⁴ א 2053 2351 M^K). There is equally good ms support for the omission of the term (A 1006 1611 M^A). It may have been accidentally added due to its repeated presence in the immediately preceding phrases, or it may have been intentionally added to maintain the symmetry of the phrases or more likely to harmonize the phrase with 1:4; 3:1; 4:5. Or it may have been accidentally deleted by way of homoioteleuton (τὰ ἑπτά, ta hepta). A decision is difficult in this instance. NA²⁸ also does not find the problem easy to solve, placing the word in brackets to indicate doubts as to its authenticity.
375. Revelation 5:6 sn See the note on the phrase the seven spirits of God in Rev 4:5.
376. Revelation 5:7 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
377. Revelation 5:7 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.
378. Revelation 5:8 tn Grk “fell down.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”
379. Revelation 5:8 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
380. Revelation 5:8 sn This interpretive comment by the author forms a parenthesis in the narrative.
381. Revelation 5:9 tn The redundant participle λέγοντες (legontes) has not been translated here.
382. Revelation 5:9 tn Or “slaughtered”; traditionally, “slain.”
383. Revelation 5:9 tn The preposition ἐν (en) is taken to indicate price here, like the Hebrew preposition ב (bet) does at times. BDAG 329 s.v. ἐν 5.b states, “The ἐν which takes the place of the gen. of price is also instrumental ἠγόρασας ἐν τῷ αἵματί σου Rv 5:9 (cp. 1 Ch 21:24 ἀγοράζω ἐν ἀργυρίῳ).”
384. Revelation 5:9 tc The Greek text as it stands above (i.e., the reading τῷ θεῷ [tō theō] alone) is found in codex A. א 2050 2344 M sy add the term “us” (ἡμᾶς, hēmas), either before or after τῷ θεῷ, as an attempt to clarify the object of “purchased” (ἠγόρασας, ēgorasas). A few mss (1 vg^ms) delete the reference to God altogether and simply replace it with “us” (ἡμᾶς). This too is an attempt to remove ambiguity in the phrase and provide an object for “purchased.” The shorter reading, supported by the best witness for Revelation, best accounts for the other readings.
385. Revelation 5:9 tn The word “persons” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
386. Revelation 5:9 tn Grk “and language,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
387. Revelation 5:10 tn The verb ἐποίησας (epoiēsas) is understood to mean “appointed” here. For an example of this use, see Mark 3:14.
388. Revelation 5:10 tc The vast majority of witnesses have αὐτούς (autous, “them”) here, while the Textus Receptus reads ἡμᾶς (hēmas, “us”) with insignificant support (pc gig vg^cl sa Prim Bea). There is no question that the original text read αὐτούς here.
389. Revelation 5:10 tn The reference to “kingdom and priests” may be a hendiadys: “priestly kingdom.”
390. Revelation 5:10 tn The words “to serve” are not in the Greek text, but are implied by the word “priests.”
391. Revelation 5:10 tc The textual problem here between the present tense βασιλεύουσιν (basileuousin, “they are reigning”; so A 1006 1611 M^K) and the future βασιλεύσουσιν (basileusousin, “they will reign”; so א 1854 2053 M^A lat co) is a difficult one. Both readings have excellent support. On the one hand, the present tense seems to be the harder reading in this context. On the other hand, codex A elsewhere mistakes the future for the present (20:6). Further, the lunate sigma in majuscule script could have been overlooked by some scribes, resulting in the present tense. All things considered, there is a slight preference for the future.
392. Revelation 5:11 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
393. Revelation 5:11 tn Grk “elders, and the number of them was.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
394. Revelation 5:11 tn Or “myriads of myriads.” Although μυριάς (murias) literally means “10,000,” the point of the combination here may simply be to indicate an incalculably huge number. See L&N 60.9.
395. Revelation 5:12 tn The words “all of whom” are not in the Greek text, but have been supplied to indicate the resumption of the phrase “the voice of many angels” at the beginning of the verse.
396. Revelation 5:12 tn Grk “saying.”
397. Revelation 5:12 tn Or “slaughtered”; traditionally, “slain.”
398. Revelation 5:13 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
399. Revelation 5:13 tn Grk “saying.”
400. Revelation 5:13 tn Or “dominion.”
401. Revelation 5:14 tn Grk “fell down.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”
402. Revelation 6:1 tn Grk “saying like a voice [or sound] of thunder.”
403. 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.
404. 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.
405. 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.
406. Revelation 6:2 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
407. Revelation 6:2 tn Here καί (kai) has not been translated because of differences between Greek and English style.
408. 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.
409. Revelation 6:2 sn See the note on the word crown in Rev 3:11.
410. 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.”
411. Revelation 6:3 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
412. 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.
413. Revelation 6:4 tn L&N 79.31 states, “‘fiery red’ (probably with a tinge of yellow or orange).”
414. Revelation 6:4 tn Grk “the one sitting on it.”
415. Revelation 6:4 tn The word “permission” is implied; Grk “it was given to him to take peace from the earth.”
416. 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.”
417. Revelation 6:5 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
418. Revelation 6:5 tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the third creature.
419. 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.
420. Revelation 6:5 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
421. Revelation 6:5 tn Here καί (kai) has not been translated because of differences between Greek and English style.
422. Revelation 6:5 tn Grk “the one sitting on it.”
423. 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.
424. Revelation 6:6 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
425. 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.”
426. 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.”
427. Revelation 6:6 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
428. Revelation 6:7 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
429. Revelation 6:8 tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the fourth creature.
430. 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.
431. Revelation 6:8 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
432. 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.”
433. Revelation 6:8 tn Here καί (kai) has not been translated because of differences between Greek and English style.
434. Revelation 6:8 tn Grk “the one sitting on it.”
435. 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.
436. 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.
437. Revelation 6:8 tn Here καί (kai) has not been translated because of differences between Greek and English style.
438. 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).
439. 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.
440. Revelation 6:9 tn Or “murdered.” See the note on the word “butcher” in 6:4.
441. Revelation 6:10 tn Here καί (kai) has not been translated because of differences between Greek and English style.
442. Revelation 6:10 tn Grk “voice, saying”; the participle λέγοντες (legontes) is redundant in contemporary English and has not been translated here.
443. Revelation 6:10 tn The expression ἕως πότε (eōs pote) was translated “how long.” Cf. BDAG 423 s.v. ἕως 1.b.γ.
444. Revelation 6:10 tn The Greek term here is δεσπότης (despotēs; see L&N 37.63).
445. Revelation 6:11 tn Here καί (kai) has not been translated because of differences between Greek and English style.
446. 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).
447. 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.
448. Revelation 6:12 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
449. Revelation 6:12 tn Or “powerful”; Grk “a great.”
450. Revelation 6:12 tn Or “like hairy sackcloth” (L&N 8.13).
451. Revelation 6:12 tn Grk “like blood,” understanding αἷμα (aima) as a blood-red color rather than actual blood (L&N 8.64).
452. 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.
453. Revelation 6:13 tn Grk “throws [off]”; the indicative verb has been translated as a participle due to English style.
454. 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.’”
455. Revelation 6:13 tn Grk “great wind.”
456. Revelation 6:14 tn Or “The heavens were.” The Greek word οὐρανός (ouranos) can mean either “heaven” or “sky.”
457. 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.
458. 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.”
459. Revelation 6:15 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
460. 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.
461. 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).
462. Revelation 6:15 tn See the note on the word “servants” in 1:1.
463. 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.
464. 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.
465. 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.
466. 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).
467. Revelation 7:2 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
468. 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.”
469. 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.
470. Revelation 7:2 tn Or “signet” (L&N 6.54).
471. 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.
472. Revelation 7:2 tn The word “permission” is implied; Grk “to whom it was given to them to damage the earth.”
473. Revelation 7:2 tn Grk “saying.” The participle λέγων (legōn) is redundant in contemporary English and has not been translated.
474. Revelation 7:3 tn See the note on the word “servants” in 1:1.
475. Revelation 7:4 tn Here καί (kai) has been translated as “now” to indicate the introduction of new but related material.
476. Revelation 7:4 tn Grk “who were sealed.”
477. Revelation 7:4 tn Normally, “every,” but since 144,000 is the total number, “all” is clearer here.
478. 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.
479. Revelation 7:9 tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).
480. 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.
481. Revelation 7:10 tn The dative here has been translated as a dative of possession.
482. Revelation 7:11 tn The verb is pluperfect, but the force is simple past. See ExSyn 586.
483. 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.”
484. Revelation 7:13 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
485. Revelation 7:13 tn Grk “spoke” or “declared to,” but in the context “asked” reads more naturally in English.
486. Revelation 7:14 tn Here καί (kai) has been translated as “so” to indicate the implied result of the previous question.
487. 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.
488. Revelation 7:14 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
489. 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.
490. Revelation 7:15 tn Or “worship.” The word here is λατρεύω (latreuō).
491. 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).
492. 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.
493. Revelation 7:17 sn An allusion to Isa 25:8.
494. Revelation 8:1 tn Here καί (kai) has been translated as “now” to indicate the resumption of the topic of the seals.
495. Revelation 8:1 tn Grk “he”; the referent (the Lamb) has been specified in the translation for clarity.
496. Revelation 8:2 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
497. Revelation 8:3 tn Here καί (kai) has not been translated because of differences between Greek and English style.
498. Revelation 8:3 tn Grk “having.”
499. Revelation 8:3 sn A golden censer was a bowl in which incense was burned. The imagery suggests the OT role of the priest.
500. 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.
501. 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.
502. Revelation 8:4 tn Here καί (kai) has not been translated because of differences between Greek and English style.
503. 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.
504. Revelation 8:5 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
505. 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?…).”
506. Revelation 8:6 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
507. Revelation 8:6 tn Grk “having.”
508. Revelation 8:7 tn Here καί (kai) has not been translated because of differences between Greek and English style.
509. Revelation 8:7 tn Here καί (kai) has been translated as “so that” because what follows has the logical force of a result clause.
510. Revelation 8:8 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
511. Revelation 8:8 tn Here καί (kai) has not been translated because of differences between Greek and English style.
512. 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.”
513. 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.”
514. Revelation 8:10 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
515. Revelation 8:10 tn Or “from heaven” (the same Greek word means both “heaven” and “sky”).
516. Revelation 8:10 tn Grk “fell.”
517. Revelation 8:11 tn Here καί (kai) has been translated as “now” in keeping with the parenthetical nature of this remark.
518. Revelation 8:11 tn Grk “is called,” but this is somewhat redundant in contemporary English.
519. 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.
520. Revelation 8:11 tn Here καί (kai) has been translated as “so” to indicate the implied result of the star falling on the waters.
521. Revelation 8:11 tn That is, terribly bitter (see the note on “Wormwood” earlier in this verse).
522. Revelation 8:11 tn Grk “and many of the men died from these waters because they were bitter.”
523. Revelation 8:12 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
524. Revelation 8:12 tn Grk “the day did not shine [with respect to] the third of it.”
525. Revelation 8:13 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
526. Revelation 8:13 tn Grk “one eagle.”
527. Revelation 8:13 tc M^A reads “angel” (ἀγγέλου, angelou) instead of “eagle” (ἀετοῦ, aetou), a reading strongly supported by א A 046 M^K and several versions. On external grounds, ἀετοῦ is clearly the superior reading. ἀγγέλου could have arisen inadvertently due to similarities in spelling or sound between ἀετοῦ and ἀγγέλου. It may also have been intentional in order to bring this statement in line with 14:6 where an angel is mentioned as the one flying in midair. This seems a more likely reason, strengthened by the facts that the book only mentions eagles two other times (4:7; 12:14). Further, the immediate as well as broad context is replete with references to angels.
528. 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.”
529. Revelation 8:13 tn Grk “about to sound their trumpets,” but this is redundant in English.
530. Revelation 9:1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
531. Revelation 9:1 tn Or “from heaven” (the same Greek word means both “heaven” and “sky”).
532. 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.”
533. Revelation 9:2 tn Here καί (kai) has not been translated because of differences between Greek and English style.
534. Revelation 9:2 tn Grk “the shaft,” but since this would be somewhat redundant in English, the pronoun “it” is used here.
535. Revelation 9:2 tn Here καί (kai) has not been translated because of differences between Greek and English style.
536. Revelation 9:3 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
537. Revelation 9:3 tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”
538. Revelation 9:4 tn Here καί (kai) has not been translated because of differences between Greek and English style.
539. 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).
540. Revelation 9:4 tn Grk “men”; but ἄνθρωπος (anthrōpos) is used in a generic sense here of both men and women.
541. Revelation 9:4 tn The article τῶν (tōn) has been translated as a possessive pronoun here (ExSyn 215).
542. Revelation 9:5 tn Grk “It was not permitted to them”; the referent (the locusts) has been specified in the translation for clarity.
543. Revelation 9:5 tn The word “permission” is not in the Greek text, but is implied.
544. 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).
545. 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.”
546. Revelation 9:5 tn The pronoun “them” is not in the Greek text but is picked up from the previous clause.
547. Revelation 9:5 tn Grk “like the torture,” but this is redundant in contemporary English.
548. Revelation 9:5 tn Grk “a man”; but ἄνθρωπος (anthrōpos) is used here in an individualized sense without being limited to the male gender.
549. Revelation 9:6 tn Here καί (kai) has not been translated because of differences between Greek and English style.
550. Revelation 9:6 tn Grk “men”; but ἄνθρωπος (anthrōpos) is used in a generic sense here of both men and women.
551. Revelation 9:6 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
552. 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.
553. 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.
554. Revelation 9:7 tn Here καί (kai) has not been translated because of differences between Greek and English style.
555. 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”).
556. 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.
557. Revelation 9:8 tn Here καί (kai) has not been translated because of differences between Greek and English style.
558. 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.
559. Revelation 9:10 tn In the Greek text there is a shift to the present tense here; the previous verbs translated “had” are imperfects.
560. Revelation 9:10 tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”
561. Revelation 9:11 sn Both the Hebrew Abaddon and the Greek Apollyon mean “Destroyer.”
562. Revelation 9:12 tn Grk “behold.” Here ἰδού (idou) has been translated as “but” to indicate the contrast present in the context.
563. Revelation 9:13 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
564. Revelation 9:13 tc ‡ Several key mss (P⁴⁷ א¹ A 0207 1611 2053 2344 lat sy^h 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.
565. Revelation 9:14 tn Grk “having.”
566. 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.”
567. Revelation 9:15 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
568. Revelation 9:15 tn The Greek article τήν (tēn) has been translated with demonstrative force here.
569. 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.
570. Revelation 9:15 tn Grk “so that they might kill,” but the English infinitive is an equivalent construction to indicate purpose here.
571. Revelation 9:16 tn Here καί (kai) has not been translated because of differences between Greek and English style.
572. Revelation 9:16 tn Grk “twenty thousand of ten thousands.”
573. 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.
574. Revelation 9:17 tn Grk “and those seated on them.”
575. Revelation 9:17 tn Grk “the vision”; the Greek article has been translated as a possessive pronoun (ExSyn 215).
576. 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.’”
577. 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.”
578. Revelation 9:17 tn On this term BDAG 446 s.v. θειώδης states, “sulphurous Rv 9:17.”
579. Revelation 9:17 sn The colors of the riders’ breastplates parallel the three plagues of fire, smoke, and sulfur in v. 18.
580. Revelation 9:17 tn Here καί (kai) has not been translated because of differences between Greek and English style.
581. Revelation 9:17 tn Traditionally, “brimstone.”
582. 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”).
583. Revelation 9:19 tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”
584. Revelation 9:19 tn Grk “is.”
585. Revelation 9:20 tn The word “made” is not in the Greek text but is implied.
586. 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.
587. 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.
588. 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.”
589. Revelation 10:1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
590. Revelation 10:1 tn Or “clothed.”
591. Revelation 10:1 tn Or “like fiery pillars,” translating πυρός (puros) as an attributive genitive.
592. 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.”
593. Revelation 10:3 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
594. Revelation 10:4 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
595. Revelation 10:4 tn The words “just then” are not in the Greek text, but are implied.
596. Revelation 10:5 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
597. Revelation 10:6 tn On this phrase see BDAG 1092 s.v. χρόνος.
598. Revelation 10:7 tn Grk “But in the days of the voice of the seventh angel.”
599. Revelation 10:7 tn The aorist ἐτελέσθη (etelesthē) has been translated as a proleptic (futuristic) aorist (ExSyn 564 cites this verse as an example).
600. 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).
601. Revelation 10:7 tn See the note on the word “servants” in 1:1.
602. Revelation 10:8 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
603. Revelation 10:8 tn The participle λαλοῦσαν (lalousan) has been translated as “began to speak.” The use of πάλιν (palin) indicates an ingressive idea.
604. 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.”
605. Revelation 10:8 tn Grk “again, saying.” The participle λέγουσαν (legousan) is redundant in contemporary English and has not been translated.
606. Revelation 10:8 tn The perfect passive participle ἠνεῳγμένον (ēneōgmenon) is in second attributive position and has been translated as an attributive adjective.
607. Revelation 10:9 tn Here καί (kai) has been translated as “so” to indicate the implied result of the instructions given by the voice.
608. Revelation 10:9 tn Here καί (kai) has not been translated because of differences between Greek and English style.
609. 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.
610. Revelation 10:9 tn Here καί (kai) has not been translated because of differences between Greek and English style.
611. Revelation 10:10 tn Here καί (kai) has been translated as “so” to indicate the implied result of the instructions given by the angel.
612. Revelation 10:10 tn Grk “it was.” The idea of taste is implied.
613. Revelation 10:10 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
614. Revelation 10:11 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
615. Revelation 10:11 tn The referent of “they” is not clear in the Greek text.
616. 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.
617. Revelation 11:1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
618. Revelation 11:1 tn Grk “a reed” (but these were used for measuring). Cf. Ezek 40:3ff.
619. Revelation 11:1 tn Grk “saying.”
620. Revelation 11:2 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
621. Revelation 11:2 tn On the term αὐλήν (aulēn) BDAG 150 s.v. αὐλή 1 states, “(outer) court of the temple…Rv 11:2.”
622. Revelation 11:2 tn The precise meaning of the phrase ἔκβαλε ἔξωθεν (ekbale exōthen) is difficult to determine.
623. Revelation 11:2 tn Or “to the nations” (the same Greek word may be translated “Gentiles” or “nations”).
624. Revelation 11:2 sn The holy city appears to be a reference to Jerusalem. See also Luke 21:24.
625. 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.
626. Revelation 11:4 sn This description is parenthetical in nature.
627. Revelation 11:5 tn Here καί (kai) has not been translated because of differences between Greek and English style.
628. Revelation 11:5 tn This is a collective singular in Greek.
629. Revelation 11:5 tn See L&N 20.45 for the translation of κατεσθίω (katesthiō) as “to destroy utterly, to consume completely.”
630. Revelation 11:5 tn Here καί (kai) has not been translated because of differences between Greek and English style.
631. Revelation 11:6 tn Or “authority.”
632. Revelation 11:6 tn Grk “the days.”
633. 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.
634. Revelation 11:6 tn Or “authority.”
635. Revelation 11:7 tn Here καί (kai) has not been translated because of differences between Greek and English style.
636. Revelation 11:7 tn Or “be victorious over”; traditionally, “overcome.”
637. Revelation 11:8 tn Here καί (kai) has not been translated because of differences between Greek and English style.
638. Revelation 11:8 tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).
639. Revelation 11:8 tn Grk “spiritually.”
640. Revelation 11:9 tn The word “every” is not in the Greek text, but is implied by the following list.
641. 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.
642. Revelation 11:9 tn Or “to be buried.”
643. Revelation 11:11 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
644. Revelation 11:11 tn Grk “fell upon.”
645. Revelation 11:12 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
646. 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.
647. Revelation 11:12 tn Grk “they”; the referent (the two prophets) has been specified in the translation for clarity.
648. Revelation 11:12 tn The conjunction καί (kai) seems to be introducing a temporal clause contemporaneous in time with the preceding clause.
649. Revelation 11:13 tn Here καί (kai) has not been translated because of differences between Greek and English style.
650. Revelation 11:13 tn Grk “seven thousand names of men.”
651. Revelation 11:14 tn Grk “has passed.”
652. Revelation 11:15 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
653. Revelation 11:15 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
654. Revelation 11:16 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
655. 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.”
656. Revelation 11:17 tn Grk “saying.”
657. 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.”
658. Revelation 11:17 tn The aorist verb ἐβασίλευσας (ebasileusas) has been translated ingressively.
659. Revelation 11:18 tn Here καί (kai) has not been translated because of differences between Greek and English style.
660. Revelation 11:18 tn Or “The Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
661. Revelation 11:18 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
662. Revelation 11:18 tn See the note on the word “servants” in 1:1.
663. Revelation 11:18 tn Grk “who fear.”
664. 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.
665. 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.
666. Revelation 11:19 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
667. 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?…).”
668. 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.
669. Revelation 12:1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
670. Revelation 12:1 sn Sun…moon…stars. This imagery is frequently identified with the nation Israel because of Joseph’s dream in Gen 37.
671. Revelation 12:2 tn Here καί (kai) has not been translated because of differences between Greek and English style.
672. 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.
673. Revelation 12:3 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
674. 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.
675. Revelation 12:4 tn Here καί (kai) has been translated as “now” to indicate that this remark is virtually parenthetical.
676. Revelation 12:4 tn Grk “its”; the referent (the dragon) has been specified in the translation for clarity.
677. Revelation 12:4 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
678. Revelation 12:5 tn Here καί (kai) has been translated as “so” to indicate the conclusion of the anticipated birth.
679. 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.”
680. Revelation 12:5 tn Grk “shepherd.”
681. Revelation 12:5 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
682. 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).
683. Revelation 12:5 tn Here καί (kai) has not been translated because of differences between Greek and English style.
684. Revelation 12:6 tn Grk “and the woman,” which would be somewhat redundant in English.
685. Revelation 12:6 tn Or “desert.”
686. Revelation 12:6 tn Grk “where she has there a place prepared by God.”
687. Revelation 12:6 tn Grk “so they can take care of her.”
688. Revelation 12:7 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
689. 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).
690. Revelation 12:8 tn Here καί (kai) has been translated as “but” to indicate the implied contrast.
691. Revelation 12:8 tn The words “to prevail” are not in the Greek text, but are implied.
692. Revelation 12:8 tn Grk “found.”
693. Revelation 12:8 tn Grk “for them”; the referent (the dragon and his angels, v. 7) has been specified in the translation for clarity.
694. Revelation 12:9 tn Here καί (kai) has been translated as “so” to indicate the result of the war in heaven.
695. Revelation 12:10 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
696. Revelation 12:10 tn Or “the right of his Messiah to rule.” See L&N 37.35.
697. Revelation 12:10 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
698. 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.
699. Revelation 12:10 tn Or “who accuses them continually.”
700. Revelation 12:11 tn Here καί (kai) has been translated as “but” to indicate the contrast.
701. Revelation 12:11 sn They did not love their lives. See Matt 16:25; Luke 17:33; John 12:25.
702. 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).
703. 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.
704. Revelation 12:13 tn Here καί (kai) has been translated as “now” because the clause it introduces is clearly resumptive.
705. Revelation 12:13 tn Grk “saw.”
706. Revelation 12:14 tn Here καί (kai) has been translated as “but” to indicate the contrast present here.
707. Revelation 12:14 tn Or “desert.”
708. 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.
709. 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).
710. Revelation 12:15 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
711. Revelation 12:15 tn Grk “so that he might make her swept away.”
712. Revelation 12:16 tn Here καί (kai) has been translated as “but” to indicate the contrast present here.
713. Revelation 12:16 tn Grk “the earth helped the woman.”
714. Revelation 12:16 tn Grk “the earth opened its mouth” (a metaphor for the ground splitting open).
715. Revelation 12:17 tn Here καί (kai) has been translated as “so” to indicate the implied result of the woman’s escape.
716. Revelation 12:17 tn Grk “her seed” (an idiom for offspring, children, or descendants).
717. Revelation 12:17 tn Or “who obey.”
718. Revelation 12:17 tn Grk “and having.”
719. 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”).
720. Revelation 12:18 tn Grk “he”; the referent (the dragon) has been specified in the translation for clarity.
721. 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 sy^h) while the majority of mss (051 M vg^mss sy^ph 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.”
722. Revelation 12:18 tn Or “sandy beach” (L&N 1.64).
723. 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.
724. Revelation 13:1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
725. 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.
726. 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.
727. Revelation 13:1 tc ‡ Several mss (A 051 1611 1854 2053 2344 2351 M^K) read the plural ὀνόματα (onomata, “[blasphemous] names”), while the singular ὄνομα (onoma, “name”) has somewhat better support (P⁴⁷ א C 1006 1841 2329 M^A). The plural reading seems motivated by the fact that what is written is written “on its heads.” In the least, it is a clarifying reading. 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.
728. Revelation 13:2 tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the following description of the beast.
729. Revelation 13:2 tn Here καί (kai) has not been translated because of differences between Greek and English style.
730. Revelation 13:2 tn Grk “gave it”; the referent (the beast) has been specified in the translation for clarity.
731. Revelation 13:2 tn For the translation “authority to rule” for ἐξουσία (exousia) see L&N 37.35.
732. 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.
733. 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.
734. 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.
735. 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).”
736. Revelation 13:4 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
737. 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.
738. 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.
739. Revelation 13:5 tn For the translation “proud words” (Grk “great things” or “important things”) see BDAG 624 s.v. μέγας 4.b.
740. Revelation 13:5 tn Grk “to it was granted.”
741. Revelation 13:5 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
742. Revelation 13:6 tn Here καί (kai) has been translated as “so” to indicate the implied result of the permission granted to the beast.
743. Revelation 13:6 tn Grk “he” (or “it”); the referent (the beast) has been specified in the translation for clarity.
744. 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).
745. 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.
746. 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 M^A sa). It is, however, found in P^115vid א 051 1006 (1611) 1841 (1854) 2329 2344 2351 (M^K) lat sy^ph,(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.
747. Revelation 13:7 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
748. 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.
749. Revelation 13:8 tn Grk “it”; the referent (the beast) has been specified in the translation for clarity.
750. 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.
751. Revelation 13:8 tn Or “slaughtered”; traditionally, “slain.”
752. Revelation 13:10 tc Many mss (C 051* 2351 M^A) 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.
753. 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.”
754. Revelation 13:10 tn Or “perseverance.”
755. Revelation 13:11 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
756. Revelation 13:11 sn This second beast is identified in Rev 16:13 as “the false prophet.”
757. 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.
758. 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.
759. Revelation 13:11 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
760. Revelation 13:12 tn Here καί (kai) has not been translated because of differences between Greek and English style.
761. Revelation 13:12 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
762. 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.”
763. Revelation 13:13 tn Here καί (kai) has not been translated because of differences between Greek and English style.
764. Revelation 13:13 tn This is a generic use of ἄνθρωπος (anthrōpos), referring to both men and women.
765. 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).
766. Revelation 13:15 tn Grk “it”; the referent (the second beast) has been specified in the translation for clarity.
767. Revelation 13:15 tn Grk “it was given [permitted] to it [the second beast].”
768. 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.
769. Revelation 13:15 tn Grk “of the beast”; the word “first” has been supplied to specify the referent.
770. Revelation 13:16 tn Or “forced”; Grk “makes” (ποιεῖ, poiei).
771. Revelation 13:16 tn See the note on the word “servants” in 1:1.
772. 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.
773. 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.
774. Revelation 13:17 tn Grk “except the one who had.”
775. Revelation 13:17 tn Grk “his name or the number of his name.”
776. Revelation 13:18 tn Grk “Here is wisdom.”
777. 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.
778. 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.
779. Revelation 14:1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
780. Revelation 14:1 tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).
781. 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.
782. Revelation 14:2 tn Here καί (kai) has been translated as “now” to indicate the introduction of a new topic.
783. 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.
784. Revelation 14:4 tn The aorist passive verb is rendered as a reflexive (“defiled themselves”) by BDAG 657 s.v. μολύνω 2.
785. Revelation 14:5 tn Grk “in their mouth was not found a lie.”
786. Revelation 14:5 tc Several mss (P⁴⁷ א 1 1006 1611 2351 M^K) 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.
787. Revelation 14:6 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
788. Revelation 14:6 tc Most mss (P47 א* M sa) lack ἄλλον (allon, “another”) here, but the support for it is stronger (P^115vid א² A C P 051 1006 1611 1841 2053 2329 al latt sy bo). The problem that its inclusion represents is that there is no reference to any other angel in the immediate context (the last mention was in 11:15). In this instance, the longer reading is harder. The word was probably intentionally omitted in order to resolve the tension; less likely, it might have been accidentally omitted since its spelling is similar to “angel” (ἄγγελος, angelos).
789. 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.’”
790. Revelation 14:6 tn Grk “having.”
791. Revelation 14:6 tn Or “an eternal gospel to announce as good news.”
792. Revelation 14:6 tn Grk “to those seated on the earth.”
793. 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.
794. 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.
795. Revelation 14:8 tn Here καί (kai) has not been translated because of differences between Greek and English style.
796. Revelation 14:8 tc There are several different variants comprising a textual problem involving “second” (δεύτερος, deuteros). First, several mss (A 1 2329 M^K) 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 M^A) support the reading “another, a second angel” (ἄλλος ἄγγελος δεύτερος). The reading that most likely gave rise to the others is the fourth. The first reading attempts to smooth out the grammar by placing the adjective in front of the noun. The second reading may have dropped out the “angel” on the basis of its similarity to “another” (ἄλλος). The third reading either intentionally or accidentally left out the word “second.” In any event, this is weakly attested and should not be given much consideration. (If, however, this reading had had good support, with “second” floating, and with “third” in the text in 14:9, one could possibly see δεύτερος as a motivated reading. But without sufficient support for the third reading, the one thing that is most certain is that δεύτερος was part of the 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.
797. Revelation 14:8 tn Grk “And another angel, a second.”
798. 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.
799. Revelation 14:8 tn For the translation of λέγω (legō) as “declare,” see BDAG 590 s.v. 2.e.
800. Revelation 14:8 sn The fall of Babylon the great city is described in detail in Rev 18:2-24.
801. Revelation 14:8 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
802. 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).
803. Revelation 14:9 tn Here καί (kai) has not been translated because of differences between Greek and English style.
804. Revelation 14:9 tn Grk “And another angel, a third.”
805. Revelation 14:9 tn Grk “followed them.”
806. Revelation 14:9 tn For the translation of λέγω (legō) as “declare,” see BDAG 590 s.v. 2.e.
807. Revelation 14:10 tn Grk “he himself.”
808. 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.
809. Revelation 14:10 tn Traditionally, “brimstone.”
810. Revelation 14:11 tn The Greek pronoun is plural here even though the verbs in the previous verse are singular.
811. 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.
812. 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).
813. Revelation 14:11 tn Grk “and.”
814. Revelation 14:12 tn Grk “Here is.”
815. Revelation 14:12 tn Or “the perseverance.”
816. Revelation 14:12 tn Grk “who keep.”
817. Revelation 14:12 tn The words “hold to” are implied as a repetition of the participle translated “keep” (οἱ τηροῦντες, hoi tērountes).
818. 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.”
819. Revelation 14:13 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
820. Revelation 14:13 tn Or “from their trouble” (L&N 22.7).
821. Revelation 14:13 tn Grk “their deeds will follow with them.”
822. Revelation 14:14 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
823. Revelation 14:14 tn Grk “and behold, a white cloud.”
824. 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).
825. Revelation 14:14 tn Grk “like a son of man, having.” In the Greek text this is a continuation of the previous sentence.
826. Revelation 14:15 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
827. Revelation 14:15 tn Grk “Send out.”
828. Revelation 14:15 tn The aorist θέρισον (therison) has been translated ingressively.
829. Revelation 14:16 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.
830. Revelation 14:17 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
831. Revelation 14:18 tn Here καί (kai) has not been translated because of differences between Greek and English style.
832. Revelation 14:18 tn Grk “who had authority over.” This appears to be the angel who tended the fire on the altar.
833. 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.
834. Revelation 14:18 tn Grk “Send.”
835. 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.”
836. 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.”
837. Revelation 14:18 tn The genitive τῆς γῆς (tēs gēs), taken symbolically, could be considered a genitive of apposition.
838. 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.”
839. Revelation 14:18 tn On the use of ἥκμασαν (ēkmasan) BDAG 36 s.v. ἀκμάζω states, “to bloom…of grapes…Rv 14:18.”
840. Revelation 14:19 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s directions.
841. 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”).
842. 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).
843. Revelation 14:20 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
844. 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).
845. 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.’”
846. 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.
847. Revelation 15:1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
848. Revelation 15:1 tn Grk “seven plagues—the last ones.”
849. Revelation 15:2 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
850. Revelation 15:2 sn See Rev 4:6 where the sea of glass was mentioned previously.
851. Revelation 15:2 tn Or “had been victorious over”; traditionally, “had overcome.”
852. Revelation 15:2 tn Grk “of his name, standing.” A new sentence was started here in the translation by supplying the words “They were.”
853. 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.”
854. Revelation 15:2 tn Grk “harps of God.” The phrase τοῦ θεοῦ (tou theou) has been translated as a genitive of agency.
855. Revelation 15:3 tn Here καί (kai) has not been translated.
856. Revelation 15:3 tn See the note on the word “servants” in 1:1.
857. Revelation 15:3 tn Grk “saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
858. 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.”
859. Revelation 15:3 tn Or “righteous,” although the context favors justice as the theme.
860. 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.
861. 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.
862. 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).
863. Revelation 15:4 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
864. 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.”
865. Revelation 15:5 tn Here καί (kai) has not been translated because of differences between Greek and English style.
866. 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.”
867. 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.
868. 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).
869. Revelation 15:7 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
870. Revelation 15:7 tn Or “anger.”
871. 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.
872. Revelation 16:1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
873. Revelation 16:1 tn Or “anger.” Here τοῦ θυμοῦ (tou thumou) has been translated as a genitive of content.
874. 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.
875. Revelation 16:2 tn Grk “the first”; the referent (the first angel) has been specified in the translation for clarity.
876. Revelation 16:2 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
877. Revelation 16:2 tn Or “ulcerated sores”; the term in the Greek text is singular but is probably best understood as a collective singular.
878. Revelation 16:2 tn Grk ‘the men,” but this is a generic use of ἄνθρωπος (anthrōpos) and refers to both men and women.
879. Revelation 16:3 tn Here καί (kai) has been translated as “next” to indicate the implied sequence of events within the vision.
880. Revelation 16:3 tn Grk “the second”; the referent (the second angel) has been specified in the translation for clarity.
881. Revelation 16:4 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
882. Revelation 16:4 tn Grk “the third”; the referent (the third angel) has been specified in the translation for clarity.
883. Revelation 16:5 tn Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the remarks that follow.
884. Revelation 16:5 tn Or “righteous,” although the context favors justice as the theme.
885. Revelation 16:5 tn Or “because you have judged these things.” The pronoun ταῦτα (tauta) is neuter gender.
886. 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.
887. Revelation 16:6 tn Grk “They are worthy”; i.e., of this kind of punishment. By extension, “they got what they deserve.”
888. Revelation 16:7 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
889. Revelation 16:7 tn Grk “the altar saying.”
890. 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.”
891. Revelation 16:8 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
892. Revelation 16:8 tn Grk “the fourth”; the referent (the fourth angel) has been specified in the translation for clarity.
893. Revelation 16:8 tn Grk “men,” but this is a generic use of ἄνθρωπος (anthrōpos) and refers to both men and women.
894. Revelation 16:9 tn Here καί (kai) has been translated as “thus” to indicate the implied result of the bowl poured on the sun.
895. Revelation 16:9 tn Grk “men,” but this is a generic use of ἄνθρωπος (anthrōpos) and refers to both men and women.
896. 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.”
897. Revelation 16:9 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
898. Revelation 16:9 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
899. Revelation 16:10 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
900. Revelation 16:10 tn Grk “the fifth”; the referent (the fifth angel) has been specified in the translation for clarity.
901. 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.
902. Revelation 16:10 tn Grk “his kingdom became dark.”
903. Revelation 16:10 tn Grk “men,” but this is a generic use of ἄνθρωπος (anthrōpos) and refers to both men and women.
904. Revelation 16:10 tn On this term BDAG 620 s.v. μασάομαι states, “bite w. acc. τὰς γλώσσας bite their tongues Rv 16:10.”
905. Revelation 16:10 tn The preposition ἐκ (ek) has been translated here and twice in the following verse with a causal sense.
906. 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.”
907. Revelation 16:11 tn Or “ulcerated sores” (see 16:2).
908. Revelation 16:11 tn Grk “and they did not repent.” Here καί (kai) has been translated as “but nevertheless” to express the contrast here.
909. Revelation 16:11 tn Grk “they did not repent” The addition of “still refused” reflects the hardness of people’s hearts in the context.
910. Revelation 16:12 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
911. Revelation 16:12 tn Grk “the sixth”; the referent (the sixth angel) has been specified in the translation for clarity.
912. Revelation 16:12 tn Grk “and its water was dried up.” Here the passive construction has been translated as an active one.
913. Revelation 16:12 tn Grk “in order that the way might be prepared.” Here the passive construction has been translated as an active one.
914. 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.”
915. Revelation 16:13 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
916. Revelation 16:13 sn According to the next verse, these three unclean spirits are spirits of demons.
917. 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.”
918. 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.”
919. 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).”
920. 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.
921. 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.
922. 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.
923. Revelation 16:16 tn Grk “they”; the referent (the demonic spirits, v. 14) has been specified in the translation for clarity.
924. 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.
925. 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.
926. Revelation 16:17 tn Here καί (kai) has been translated as “finally” to indicate the conclusion of the seven bowl judgments.
927. Revelation 16:17 tn Grk “the seventh”; the referent (the seventh angel) has been specified in the translation for clarity.
928. Revelation 16:18 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
929. 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?…).”
930. Revelation 16:18 tn The singular ἄνθρωπος (anthrōpos) is used generically here to refer to the human race.
931. Revelation 16:19 tn Here καί (kai) has not been translated because of differences between Greek and English style.
932. Revelation 16:19 tn Or “of the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
933. Revelation 16:19 tn Grk “fell.”
934. 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).
935. 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”).
936. 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.
937. Revelation 16:20 tn Grk “And every.” Here καί (kai) has not been translated because of differences between Greek and English style.
938. Revelation 16:20 tn Or “vanished.”
939. 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.
940. 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.
941. 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.
942. 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).
943. Revelation 16:21 tn Grk “the men”; for stylistic reasons the pronoun “they” is used here.
944. Revelation 16:21 tn Grk “the plague of it.”
945. Revelation 16:21 tn Grk “since the plague of it was exceedingly great.”
946. Revelation 17:1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
947. 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.”
948. 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.”
949. 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.
950. 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.
951. 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).
952. Revelation 17:3 tn Or “desert.”
953. Revelation 17:3 tn The word “there” is not in the Greek text, but is supplied for stylistic reasons.
954. 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.
955. 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.
956. Revelation 17:4 tn Grk “gilded with gold” (an instance of semantic reinforcement, see L&N 49.29).
957. 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.
958. Revelation 17:4 tc Several mss (including 1611 1854 2053 M^K) read “sexual immorality on/of the earth” (πορνείας τῆς γῆς, porneias tēs gēs) instead of “her sexual immorality.” Other mss (א sy^h** [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.
959. Revelation 17:5 tn Here καί (kai) has not been translated because of differences between Greek and English style.
960. 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”).
961. 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.
962. Revelation 17:6 tn Here καί (kai) has not been translated because of differences between Greek and English style.
963. Revelation 17:6 tn Grk “I marveled a great marvel” (an idiom for great astonishment).
964. Revelation 17:7 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
965. 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.
966. 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.”
967. Revelation 17:8 tn Here καί (kai) has not been translated because of differences between Greek and English style.
968. 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).
969. Revelation 17:9 tn Grk “Here is the mind that has wisdom.”
970. 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.
971. Revelation 17:10 tn That is, one currently reigns.
972. Revelation 17:11 tn Here καί (kai) has not been translated because of differences between Greek and English style.
973. Revelation 17:12 tn Here καί (kai) has not been translated because of differences between Greek and English style.
974. Revelation 17:12 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
975. Revelation 17:13 tn The word “kings” is not in the Greek text, but has been supplied to clarify the referent.
976. Revelation 17:14 tn See BDAG 636 s.v. μετά A.2.a.α.
977. Revelation 17:15 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
978. Revelation 17:15 tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
979. 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.
980. Revelation 17:16 tn Here καί (kai) has not been translated because of differences between Greek and English style.
981. 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.
982. 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.”
983. Revelation 17:17 tn Grk “hearts.”
984. Revelation 17:17 tn Or “his intent.”
985. Revelation 17:17 tn The infinitive ποιῆσαι (poiēsai) was translated here as giving the logical means by which God’s purpose was carried out.
986. Revelation 17:17 tn On this term BDAG 203 s.v. γνώμη 4 states, “declaration, decision, resolution…of God Rv 17:17.”
987. Revelation 17:17 tn For this translation see BDAG 168 s.v. βασιλεία 1.a, “kingship, royal power, royal rule.”
988. Revelation 17:17 tn Or “completed.”
989. Revelation 17:18 tn Grk “And.” Because this remark is somewhat resumptive in nature, “as for” is used in the translation.