¹ tn Grk “slaves.” Although this translation normally renders dou'lo" (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 Jesus Christ voluntarily. The voluntary notion is not conspicuous here; hence, the translation “servants.”
²tn BAGD 807 s.v. tavco" has “quickly, at once, without delay Ac 10:33 D; 12:7; 17:15D; 22:18; 1 Cl 48:1; 63:4; soon, in a short time…Rv 1:1; 22:6…shortly Ac 25:4.”
³tn Or “He indicated it clearly” (LN 33.153).
⁴tn See the note on the word “servants” earlier in this verse.
⁵tn “Then” is not in the Greek text, but is supplied to make the chronological succession clear in the translation.
⁶tn The genitive phrase “about Jesus Christ” is taken as an objective genitive.
⁷tn The word “this” is used to translate the Greek article th'" (ths), bringing out its demonstrative force.
⁸tn 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.
⁹tn The words “blessed are” are repeated from the beginning of this verse for stylistic reasons and for clarity.
¹⁰tn Grk “keep.” LN 36.19 has “to continue to obey orders or commandments—‘to obey, to keep commandments, obedience.’”
¹¹sn The time refers to the time when the things prophesied would happen.
¹²tn Grk “John.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.
¹³tn It is probable that the uJmi'n (Jumin) applies to both elements of the greeting, i.e., to both grace and peace.
¹⁴tc The earliest and best manuscripts (Ì18^vid Í A C P) omit the term “God” (qeou', qeou) between “from” (ajpov, apo) and “he who is” (oJ w[n, Jo wn). Its inclusion, as supported by the bulk of the Byzantine witnesses, is clearly secondary and a scribal attempt to achieve two things: (1) to make explicit the referent in the passage, namely, God, and (2) to smooth out the grammar. The preposition “from” in Greek required a noun in the genitive case. But here in Rev 1:4 the words following the preposition “from” (ajpov) are in another case, i.e., the nominative. There are two principal ways in which to deal with this phenomenon. 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 Wallace, Exegetical Syntax, 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 ajpov 32 times with the gen. immediately following).” The passage appears to be an allusion to Exodus 3:14 (in the LXX) where God refers to himself as “he who is” (oJ w[n), the same wording in Greek as we have 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. We have placed the “he who is” in quotation marks to indicate to the reader that the syntactical awkwardness is intentional. For further comments see Wallace, Exegetical Syntax, 63.
¹⁵tn BAGD 88 s.v. ajpov V.4 states: “The expr. eijrhvnh ajpoV ‘oJ w]n kaiV oJ h\n kaiV oJ ejrcovmeno"’ 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.”
¹⁶tn Or “Jesus Christ—the faithful one, the witness…” Some take oJ pistov" (Jo pistos) as a second substantive in relation to oJ mavrtu" (Jo martus). In the present translation, however, oJ pistov" was taken as an adjective in attributive position to oJ mavrtu". The idea of martyrdom and faithfulness are intimately connected. See BAGD 664 s.v. pistov" 1.a: “oJ mavrtu" mou oJ pistov" mou Rv 2:13 (mavrtu" 3); in this ‘book of martyrs’ Christ is oJ mavrtu" oJ pistoV" kaiV oJ ajlhqinov") 1:5; 3:14; cf. 19:11 (the combination of ajlhqinov" and pistov" in the last two passages is like 3 Macc 2:11). Cf. Rv 17:14.”
¹⁷sn The Greek term translated witness can mean both “witness” and “martyr.”
¹⁸tc The reading “set free” (luvsanti, lusanti) has better manuscript support (Ì18 Í A C 1611) than its rival, louvsanti (lousanti, “washed”; found in P 046 et al.). 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. Perhaps the scribe thought he heard “washed” instead of “released” when copying his manuscript; (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 manuscript; (3) through scribal inability to appreciate that the Hebrew preposition b 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” (b) can indicate the price paid for something, and is often translated with the preposition “in” (ejn, en) in the LXX, the author may have tried to communicate by the use of ejn 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 luvsanti and louvsanti, 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 question that concerns us is what the author wrote in this verse.
tn Or “and released us” (LN 37.127).
¹⁹tn The style here is somewhat Semitic, with the use of the ejn (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.
²⁰tn The verb poievw (poiew) can indicate appointment or assignment rather than simply “make” or “do.” See Mark 3:14 (LN 37.106).
²¹tn See BAGD 134 s.v. basileiva 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).
²²tn Grk “a kingdom, priests.” The term iJerei'" (Jiereis) is either in apposition to basileivan (basileian) or as a second complement to the object “us” (hJma'", Jhmas). The translation retains this ambiguity.
²³tc Both the longer reading tw'n aijwvnwn (twn aiwnwn, “to the ages of the ages” or, more idiomatically, “for ever and ever” [found in Í C 046 1 1611 2053 Byz]) and the shorter (“for ever” [found in Ì18 A P]) have good manuscript support. Admittedly this is a difficult problem, though the meaning of the passage is not greatly affected either way. The author uses the longer expression (eij" [touV"] aijw'na" [tw'n] aijwvnwn) in every other instance of aijwvn in Revelation, twelve passages in all (1:18; 4:9, 10; 5:13; 7:12; 10:6; 11:15; 14:11; 15:7; 19:3; 20:10; 22:5). Thus, on the one hand, the style of the author is consistent, while on the other hand, the scribes may have been familiar with such a stylistic feature, causing them to add the words here. The issues are more complex than can be presented here; the longer reading, however, is probably original (the shorter reading arising from accidental omission of the genitive phrase due to similarity with the preceding words).
²⁴sn An allusion to Dan 7:13.
²⁵tn Here kaiv (kai) was translated as ascensive.
²⁶sn An allusion to Zech 12:10.
²⁷sn In this context, tribes (fulaiv, fulai) could also be translated as “nations” or “peoples” (LN 11.56).
²⁸tn The conjunction ejpiv (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.
²⁹tn Grk “Yes, Amen.” The expression “This will certainly come to pass” is an attempt to capture the force of the juxtaposition of the Greek naiv (nai) and the Hebrew ajmhvn (amhn). See LN 69.1.
³⁰sn These lines are placed in parentheses because they form an aside to the main argument.
³¹tc The reading “Omega” (w\, w) has superior manuscript evidence (͹ A C 1611 Byz) to the addition of “the beginning and the end” (ajrchV kaiV tevlo" or hJ ajrchV kaiV toV tevlo", arch kai telo" or Jh arch kai to telo"). There is no good 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.
³²tn On this word BAGD 608 s.v. pantokravtwr states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(oJ) kuvrio" oJ qeoV" oJ p. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”
³³tn The translation attempts to bring out the verbal idea in sugkoinwnov" (sunkoinwno", “co-sharer”); John was suffering for his faith at the time he wrote this.
³⁴tn The prepositional phrase ejn *Ihsou' (en Ihsou) could be taken with uJpomonh'/ (Jupomonh) as the translation does or with the more distant sugkoinwnov" (sunkoinwno"), in which case the translation would read “your brother and the one who shares with you in Jesus in the persecution, kingdom, and endurance.”
³⁵tn The phrase “about Jesus” is translated as an objective genitive.
³⁶tn Concerning the phrase kuriakh'/ hJmevra/ (kuriakh Jhmera) BAGD 458 s.v. kuriakov" states: “belonging to the Lord, the Lord’s…k. hJmevra/ 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).”
³⁷tn The conjunction kaiv (kai) is not introducing a coordinate thought, but one that is logically subordinate to the main verb ejgenovmhn (egenomhn).
³⁸tn Grk “and to Smyrna.” For stylistic reasons the conjunction kaiv (kai) and the preposition eij" (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.
³⁹tn Throughout the translation John’s use of kaiv (kai) often reflects the varied usage of the Hebrew conjunction w (wa„w). A clause which kaiv introduces has been translated in terms of its semantic relationship to the clause that preceded it. If the kaiv seemed redundant, however, it was left untranslated; that is the case in this verse.
⁴⁰tn Grk “and turning I saw.” The repetition of ejpistrevfw (epistrefw) is somewhat redundant in contemporary English and has been translated generally.
⁴¹tn This phrase constitutes an allusion to Dan 7:13. Concerning uiJoV" tou' ajnqrwvpou (Juio" tou anqrwpou), BAGD 835 s.v. uiJov" 2.c says: “oJ uiJoV" tou' ajnqrwvpou the Son of Man, the Man (Jewish thought contemporary w. Jesus knows of a heavenly being looked upon as a ‘son of Man’ or ‘Man’, who exercises Messianic functions such as judging the world [symbolic, pictorial passages in En. 46-8; 4 Esdr 13:3, 51f…Outside the gospels: Ac 7:56; Rv 1:13; 14:14 (both after Da 7:13).”
⁴²tn 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 (LN 6.178).
⁴³tn Here dev (de) has not been translated.
⁴⁴tn 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.
⁴⁵tn The genitive noun purov" (puros) is translated as an attributive genitive.
⁴⁶tn The precise meaning of the term translated “polished bronze” (calkolibavnw/, calkolibanw), which appears no where else in Greek literature outside of the book of Revelation (see 2:18), is uncertain. Without question it is some sort of metal. BAGD 875 s.v. calkolivbanon suggests “gold ore, fine brass, or bronze.” LN 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.
⁴⁷tc Pepurwmevnh" (pepurwmenh", the genitive of the participle that means “has been refined”) is definitely the harder reading due to the lack of grammatical agreement with kamivnw/ (kaminw, one would expect the dative); further, it enjoys good manuscript support (A C). The other readings arose out of an attempt to harmonize this grammatical problem. Pepurwmevnw/ (pepurwmenw) is found in Í et pauci and is clearly an attempt to harmonize the participle with kamivnw/; pepurwmevnoi (pepurwmenoi, found in Byz) harks back to oiJ povde" (Joi pode"). Translation is not affected by this textual problem.
tn Or “that has been heated in a furnace until it glows.”
⁴⁸tn Grk “sound,” but the idea is closer to the roar of a waterfall or rapids.
⁴⁹tn 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.”
⁵⁰tn This is a continuation of the previous sentence in the Greek text, but a new sentence was started here in the translation.
⁵¹tn 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, kaiv (kai) is not translated here.
⁵²tn Here the Greek conjunction kaiv (kai) is translated as a contrastive (“but”) due to the contrast between the two clauses.
⁵³tn Here kaiv (kai) has not been translated because of differences between Greek and English style.
⁵⁴tn Concerning “Hades” BAGD 16 s.v. a{/dh" 1 states: “Hades (orig. proper noun, name of god of the underworld), the underworld as the place of the dead Ac 2:27, 31 (Ps 15:10; Eccl 9:10; PGM 1, 179; 16, 8; Philo, Mos. 1, 195; Jos., Bell. 1, 596, Ant. 6, 332). In the depths, contrasted w. heaven Mt 11:23; Lk 10:15 (cf. Is 14:11, 15); 16:23. 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 puvlai a{/dou (since Il. 5, 646; Is 38:10; Wsd 16:13; 3 Macc 5:51; PsSol 16, 2.—Lucian, Menipp. 6 the magicians can open tou' Ai{dou taV" puvla" and conduct people in and out safely) Mt 16:18…; locked e[cw taV" klei'" tou' qanavtou kaiV tou' a{/dou Rv 1:18 (the genitives are either obj. [Ps.-Apollod. 3, 12, 6, 10 Aeacus, the son of Zeus holds the klei'" tou' Ai{dou; Suppl. Epigr. Gr. VIII 574, 3 [III AD] tw'/ taV" klei'da" e[conti tw'n kaq * Ai{dou] or poss.; in the latter case death and Hades are personif.; s. 2)… 2. personif., w. qavnato" (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).
⁵⁵tn 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 kaiv…kaiv [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.
⁵⁶tn The words “is this” are supplied to make a complete sentence in English.
⁵⁷tn Or perhaps “the messengers.”
¹tn The phrase “the following” after “write” is added to clarify that what follows is the content of what is to be written.
²tn Grk “These things says [the One]…” The expression tavde levgei (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 tavde levgei formula in the NT derives from the OT, where it was used to introduce a prophetic utterance (BAGD, s.v. o{de, 1)” (Wallace, Exegetical Syntax, 328). Thus, the translation “this is the solemn pronouncement of” for tavde levgei 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 (tavde levgei, tade legei) about 350 times, with nearly 320 of them having “the Lord” (Heb hwhy, YHWH) 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.
³tn Grk “holds,” but the term (i.e., kratw'n, kratwn) with an accusative object, along with the context, argues for a sense of firmness. (Cf. Wallace, Exegetical Syntax, 132.)
⁴sn On seven stars in his right hand see 1:16.
⁵tn Grk “lampstands of gold” with the genitive tw'n crusw'n (twn cruswn) translated as an attributive genitive.
⁶tn Although the first possessive pronoun sou (sou) is connected to taV e[rga (ta erga) and the second sou is connected to uJpomonhvn (Jupomonhn), semantically kovpon (kopon) is also to be understood as belonging to the Ephesian church. The translation reflects this.
⁷tn The translation “tolerate” seems to capture the sense of bastavsai (bastasai) here. BAGD 137 s.v. bastavzw 2.b.b says, “bear, endure…kakouv" Rv 2:2;…bear patiently, put up with: weaknesses Ro 15:1; cf. IPol 1:2; evil Rv 2:3.”
⁸tn 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.
⁹tn 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.
¹⁰tn The Greek word translated “persisted steadfastly” (uJpomonhv, Jupomonh) is the same one translated “steadfast endurance” in v. 2.
¹¹tn The Greek word translated “departed from” (ajfivhmi, afihmi; LN 15.48) can actually be used of divorce (LN 34.78), so the imagery here is very strong.
¹²tn Grk “from where,” but status is in view rather than physical position. On this term BAGD 680 s.v. povqen 1 states, “locally from what place? from where? —As a symbol mnhmovneue povqen pevptwke" remember from what (state) you have fallen Rv 2:5.”
¹³tn 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.
¹⁴tn Or “you did formerly.”
¹⁵tn Although the final clause is somewhat awkward, it is typical of the style of Revelation.
¹⁶tn 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.
¹⁷sn The Nicolaitans were a sect (sometimes associated with Nicolaus, one of the seven original deacons in the church in Jerusalem according to Acts 6:5) that apparently taught that Christians could engage in immoral behavior with impunity.
¹⁸tn The expression taV e[rga tw'n Nikolai>tw'n (ta erga twn Nikolai>twn) is translated as a subjective genitive.
¹⁹tn 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.
²⁰tn Or “grant.”
²¹tn Or “stands.”
²²tc The omission of “my” (mou, mou) after “God” (qeou', qeou) is well attested, supported by manuscripts Í A C and the Andreas of Caesarea group of Byz manuscripts. Its addition in manuscripts 1611, the Byz^K group, latt, et pauci, seems to be evidence of a purposeful conforming of the text to 3:2 and the four occurrences of “my God” (qeou' mou) in 3:12.
²³tn Here kaiv (kai) has not been translated due to differences between Greek and English style.
²⁴tn The phrase “the following” after “write” is added to clarify that what follows is the content of what is to be written.
²⁵tn 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.
²⁶tn Here kaiv (kai) has been translated as “but” to indicate the contrast present between these two phrases.
²⁷tn Or “know your suffering.” This could refer to suffering or distress caused by persecution (see LN 22.2).
²⁸tn 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.
²⁹tn The words “against you” are not in the Greek text, but are implied.
³⁰tn Grk “is about to throw some of you,” but the force is causative in context.
³¹tn Or “tempted.”
³²tn Or “experience persecution,” “will be in distress” (see LN 22.2).
³³tn Grk “crown of life,” with the genitive “of life” (th'" zwh'", th" zwh") functioning in apposition to “crown” (stevfanon, stefanon): “the crown that consists of life.”
³⁴tn Or “who is victorious”; traditionally, “who overcomes.”
³⁵tn Here kaiv (kai) has not been translated due to differences between Greek and English style.
³⁶tn The phrase “the following” after “write” is added to clarify that what follows is the content of what is to be written.
³⁷tn 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.
³⁸sn On the sharp double-edged sword see 1:16.
³⁹tc The shorter reading has superior manuscript support (Í A C P 2053), while the inclusion of “your works and” (taV e[rga sou kaiv, 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.
⁴⁰tn Here kaiv (kai) has been translated as “Yet” to indicate the contrast between their location and their faithful behavior.
⁴¹tn The present indicative verb kratei'" (kratei") has been translated as a progressive present.
⁴²tn Grk “the faith”; here the Greek article is used as a possessive pronoun (Wallace, Exegetical Syntax, 215).
⁴³tn Grk “the faith of me” (thVn pivstin mou, thn pistin mou) with the genitive “of me” (mou) functioning objectively.
⁴⁴tn Or “martyr.” The Greek word mavrtu" can mean either “witness” or “martyr.”
⁴⁵tn Grk “killed among you.” The term “city” does not occur in the Greek text of course, but the expression par* uJmi'n, o{pou oJ satana'" katoikei' (par’ Jumin, {opou Jo satana" katoikei) seems to indicate that this is what is meant. See G. B. Caird, Revelation, 36-38.
⁴⁶tn That is, a cause for sinning: “who instructed Balak to cause the people of Israel to sin by eating food sacrificed to idols…”
⁴⁷tn Grk “sons,” but the expression uiJoiV *Israhvl (Juioi Israhl) is an idiom for the people of Israel as an ethnic entity (see LN 11.58).
⁴⁸tn Due to the actual events in the OT (Num 22-24; 31:16), porneu'sai (porneusai) is taken to mean “sexual immorality.” BAGD 693 s.v. porneuvw 1 states, “to prostitute, practice prostitution or sexual immorality…W. fagei'n eijdwlovquta ‘eat meat offered to idols’ Rv 2:14, 20.”
⁴⁹tn The term oJmoivw" (Jomoiws, “likewise”) is left untranslated because it is quite redundant.
⁵⁰tc The “therefore” (ou\n, oun) is not found in Í 2053 Byz^A or the Latin manuscripts. It is, however, included in A C 046 1611. Though it 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” (metanovhson, metanohson; since ou\n is a postpositive conjunction in Greek, the final three letters of the verb [-son, -son] would have been immediately followed by oun). 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.
⁵¹tn Grk “with them”; the referent (those people who follow the teaching of Balaam and the Nicolaitans) has been specified in the translation for clarity.
⁵²tn 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.
⁵³tn Or “bright.” The Greek term leukov" (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 (LN 14.50; 79.27).
⁵⁴tn On the interpretation of the stone, LN 2.27 states, “A number of different suggestions have been made as to the reference of yh'fo" in this context. Some scholars believe that the white yh'fo" 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.’”
⁵⁵tn Or “know”; for the meaning “understand” see LN 32.4.
⁵⁶tn Here kaiv (kai) has not been translated due to differences between Greek and English style.
⁵⁷tn The phrase “the following” after “write” is added to clarify that what follows is the content of what is to be written.
⁵⁸tn 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.
⁵⁹tn Grk “a flame of fire.” The Greek term purov" (puros) has been translated as an attributive genitive.
⁶⁰tn The precise meaning of the term translated “polished bronze” (calkolibavnw/, calkolibanw), which appears no where else in Greek literature outside of the book of Revelation (see 1:15), is uncertain. Without question it is some sort of metal. BAGD 875 s.v. calkolivbanon suggests “gold ore, fine brass, or bronze.” LN 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.
⁶¹tn Grk “faith.” Here and before the following term kaiv (kai) has not been translated because English normally uses a coordinating conjunction only between the next to last and last terms in a list.
⁶²tn Or “perseverance.”
⁶³tn The phrase “In fact” is 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.”
⁶⁴tn The Greek article is translated here with demonstrative force.
⁶⁵tc The manuscript evidence for gunai'ka (gunaika) alone includes Í C P 1611 Old Latin. The manuscript evidence for the addition of “your” (sou, sou) includes A 1006 2351 Byz^K. With the pronoun, the text reads “your wife, Jezebel” instead of “that woman, Jezebel.” 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” (sou) 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 second century) scribes might be prone to add “your” here.
⁶⁶sn 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.
⁶⁷tn Grk “teaches and deceives” (didavskei kaiV plana'/, 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…”
⁶⁸tn Though dou'lo" (doulos) is here translated “servant,” the word does not bear the connotation of a free man serving another. BAGD 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” (BAGD 205 s.v. dou'lo"). The most accurate translation is “bondservant” (sometimes found in the ASV for dou'lo"), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
⁶⁹sn 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.
⁷⁰tn Here kaiv (kai) has not been translated because of differences between Greek and contemporary English style.
⁷¹tn Here kaiv (kai) has been translated as “but” to bring out the contrast present in this woman’s obstinate refusal to repent.
⁷²tn “Look out!” is an attempt to capture the sense of ijdouv (idou) in this context.
⁷³tn Grk “onto a bed,” in this context an idiom for severe illness (LN 23.152).
⁷⁴tn Or “into great distress.” The suffering here is not specified as physical or emotional, and could involve persecution.
⁷⁵tn Grk “her children,” but in this context a reference to this woman’s followers or disciples is more likely meant.
⁷⁶tn Grk “I will kill with death.” See BAGD 351 s.v. qavnato" 1.e, “qavnato" can, through the context, come to mean a particular manner of death; e.g. fatal illness, pestilence (Job 27:15; Jer 15:2: qavnato" …mavcaira …limov") Rv 2:23. ajpoktei'nai ejn rJomfaiva/ k. ejn limw'/ k. ejn qanavtw/ 6:8b; 18:8.” In this context, where Jezebel herself will undergo violent illness (“I am throwing her onto a bed”), a reference to fatal illness is more likely than a reference to pestilence or plague. In the later passages in Rev, mentioned in connection with famine (6:8; 18:8) a reference to pestilence or plague is more likely.
⁷⁷tn Grk “I will give.” The sense of divdwmi (didwmi) in this context is more “repay” than “give.”
⁷⁸sn This pronoun and the following one are plural in the Greek text.
⁷⁹tn Grk “each one of you according to your works.”
⁸⁰sn That is, the teaching of Jezebel (v. 20).
⁸¹tn Grk “deep things.” For the translation “deep secrets” see LN 28.76.
⁸²tn Or “who is victorious”; traditionally, “who overcomes.”
⁸³tn Grk “keeps.” In a context that speaks of “holding on to what you have,” the idea here is one of continued faithful behavior (BAGD 815 s.v. threvw 5 has “oJ thrw'n taV e[rga mou he who takes my deeds to heart Rv 2:26.”
⁸⁴tn Or “over the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
⁸⁵tn Here kaiv (kai) is not translated because of differences between Greek and English style.
⁸⁶tn Grk “will shepherd.”
⁸⁷tn Or “scepter.” The Greek term rJavbdo" can mean either “rod” or “scepter.”
⁸⁸sn A quotation from Ps 2:9 (with the line introducing the quotation containing a partial allusion to Ps 2:8).
⁸⁹tn 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 dwvsw (dwsw) is “the right to rule” (i.e., e[cein ejxousivan poimavnein, ecein exousian poimanein), although many modern translations supply the word “authority” here.
⁹⁰tn On this expression BAGD 725 s.v. prwi>nov" states, “early, belonging to the morning oJ ajsthVr oJ pr. the morning star, Venus Rv 2:28; 22:16.”
¹tn Here kaiv (kai) has not been translated due to differences between Greek and English style.
²tn The phrase “the following” after “write” is added to clarify that what follows is the content of what is to be written.
³tn 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.
⁴tn Grk “who has” (cf. 1:16).
⁵tn Grk “a name.”
⁶tn Here kaiv (kai) has been translated as “but” to indicate the contrast present in this context.
⁷tn The prepositional phrase “in reality” is supplied in the translation to make explicit the idea that their being alive was only an illusion.
⁸tn The verb e[mellon (emellon) is in the imperfect tense.
⁹tn The perfect passive participle has been translated as an intensive (resultative) perfect here.
¹⁰tn Or “in the judgment.” BAGD 270 s.v. ejnwvpion 3 states, “in the opinion or judgment of…As a rule…of qeov" or kuvrio"; so after…peplhrwmevno" Rv 3:2.”
¹¹tn The expression pw'" ei[lhfa" kaiV h[kousa" (pw" eilhfa" kai hkousa") probably refers to the initial instruction in the Christian life they had received and been taught; this included doctrine and ethical teaching.
¹²tn Grk “keep it,” in the sense of obeying what they had initially been taught.
¹³tn The negation here is with ouj mhv (ou mh, the strongest possible form of negation in Koine Greek).
¹⁴tn Or “come on.”
¹⁵tn Grk “a few names”; here o[noma (onoma) is used by figurative extension to mean “person” or “people”; according to LN 9.19 there is the possible implication of existence or relevance as individuals.
¹⁶tn Or “stained.”
¹⁷tn The word “dressed” is not in the Greek text, but is implied.
¹⁸tn Or “who overcomes.”
¹⁹tc The change between “like[wise]” (ou{tw", outws) (Í* [A] C 1006 2344 vg cop) and “this one” (ou|to", outos) in ͹ P 046 Byz may be a simple sight or hearing error. Such an error could go either way, however. Based on superior evidence, ou{tw" is strongly preferred.
²⁰tn Or “white robes.”
²¹tn The negation here is with ouj mhv (ou mh, the strongest possible form of negation in Koine Greek).
²²tn Or “will never wipe out.”
²³tn Here kaiv (kai) has been translated as “but” to indicate the contrast present in this context.
²⁴tn Grk “will confess.”
²⁵tn Here kaiv (kai) has not been translated due to differences between Greek and English style.
²⁶tn The phrase “the following” after “write” is added to clarify that what follows is the content of what is to be written.
²⁷tn 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.
²⁸tn 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” (quvran, quran) that word has been supplied as the direct object here.
²⁹tn See the note on the word “door” earlier in this verse.
³⁰tn Grk “I have given.”
³¹tn 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.
³²tn This translation is based on connecting the o{ti (oti) clause with the oi\da (oida) at the beginning of the verse, giving the content of what is known (see also 3:1, 3:15 for parallels). Because of the intervening clause that is virtually parenthetical (see the note on the word “shut” earlier in this verse), the words “I know that” from the beginning of the verse had to be repeated to make this connection clear for the English reader. However, the o{ti could be understood as introducing a causal subordinate clause instead and thus translated, “because you have.”
³³tn Or “little power.”
³⁴tn Here kaiv (kai) has been translated as “but” to indicate the contrast present in this context.
³⁵tn Grk “and having kept.” The participle ejthvrhsa" (ethrhsas) is translated as a finite verb due to requirements of contemporary English style. For the translation of threvw (threw) as “obey” see LN 36.19. This is the same word that is used in 3:10 where there is a play on words.
³⁶tn Grk “behold” (LN 91.13).
³⁷tc The Byzantine witnesses change the subjunctive didw/' (didw) to the indicative divdwmi (didwmi), a change that represents a clear attempt to smooth out the grammar of the sentence, for one would normally expect an indicative in an independent clause, not the subjunctive.
tn The verb here is didw/' (didw, from the lexical form divdwmi [didwmi]) (cf. LN 13.128).
³⁸tn Here kaiv (kai) has been translated as “yet” to indicate the contrast between what these people claimed and what they were.
³⁹tn The verb here is poievw (poiew), but in this context it has virtually the same meaning as divdwmi (didwmi) used at the beginning of the verse. Stylistic variation like this is typical of Johannine literature.
⁴⁰tn The verb here is proskunhvsousin (proskunhsousin), normally used to refer to worship.
⁴¹tn Or “and know,” “and recognize.”
⁴²tn Or “obey.” For the translation of threvw (threw) as “obey” see LN 36.19. In the Greek there is a word-play: “because you have kept my word... I will keep you,” though the meaning of threvw is different each time.
⁴³tn The Greek term lovgon (logon) is understood here in the sense of admonition or encouragement.
⁴⁴tn Or “to persevere.” Here uJpomonh'" (Jupomonhs) is translated as a genitive of reference/respect related to toVn lovgon (ton logon).
⁴⁵tn On the verb lavbh/ (labh) here BAGD 464 s.v. lambavnw 1.b states, “take away, remove with or without the use of force taV ajrguvria take away the silver coins (fr. the temple) Mt 27:6. taV" ajsqeneiva" diseases 8:17. toVn stevfanon Rv 3:11.”
⁴⁶sn 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’ (LN 6.192).
⁴⁷tn Or “who is victorious”; traditionally, “who overcomes.”
⁴⁸tn Grk “I will make him,” but the pronoun (aujtovn, auton, “him”) is redundant in contemporary English and has not been translated here.
⁴⁹tn Here kaiv (kai) is not translated because of differences between Greek and English style.
⁵⁰sn This description of the city of my God is parenthetical, explaining further the previous phrase and interrupting the list of “new names” given here.
⁵¹tn Here kaiv (kai) has not been translated due to differences between Greek and English style.
⁵²tn The phrase “the following” after “write” is added to clarify that what follows is the content of what is to be written.
⁵³tn 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.
⁵⁴tn Or “the beginning of God’s creation”; or “the ruler of God’s creation.” From a linguistic standpoint all three meanings for ajrchv (arch) are possible. The term is well attested in both LXX (Gen 40:13, 21; 41:13) and intertestamental Jewish literature (2 Macc 4:10, 50) as meaning “ruler, authority” (BAGD 112 s.v. 3). Some have connected this passage to Paul’s statements in Col 1:15, 18 which describe Christ as ajrchv and prwtovtoko" (prwtotoko", R. H. Mounce, The Book of Revelation, 124) but the term ajrchv 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 Lovgo" (Logos) is said to be “in the beginning (ajrchv) 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 ajrchv here. BAGD 112 s.v. 2 give 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. BAGD also notes, “but the mng. beginning = first created is linguistically poss. (s. above 1b and Job 40:19); cf. CFBurney, Christ as the *Archv of Creation: JTS 27, ’26, 160-77.” Such a meaning is unlikely here, however, since the connections described above are much more probable.
⁵⁵tn Or “I intend.”
⁵⁶tn This is the literal meaning of the Greek verb ejmevw (emew). It is usually translated with a much weaker term like “spit out” due to the unpleasant connotations of the English verb “vomit,” as noted by LN 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.
⁵⁷tn Grk “and have become rich.” The semantic domains of the two terms for wealth here, plouvsio" (plousios, adjective) and ploutevw (ploutew, verb) overlap considerably, but are given slightly different English translations for stylistic reasons.
⁵⁸tn Here kaiv (kai) has been translated as “but” to indicate the contrast present in this context.
⁵⁹tn All the terms in this series are preceded by kaiv (kai) in the Greek text, but contemporary English generally uses connectives only between the last two items in such a series.
⁶⁰tn Grk “I counsel you to buy.”
⁶¹tn 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.
⁶²tn Grk “the shame of the nakedness of you,” which has been translated as an attributed genitive like kainovthti zwh'" (kainothti zwh") in Rom 6:4 (Wallace, Exegetical Syntax, 89-90).
⁶³sn 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, kollouvrion, kollourion [Latin collyrium], is a diminutive form of the word for a long roll of bread).
⁶⁴tn The Greek pronoun o{so" (osos) means “as many as” and can be translated “All those” or “Everyone.”
⁶⁵tn 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 Wallace, Exegetical Syntax, 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.
⁶⁶tn Grk “The one who conquers, to him I will grant.”
⁶⁷tn Or “who is victorious”; traditionally, “who overcomes.”
⁶⁸tn Grk “I will give [grant] to him.”
⁶⁹tn Or “have been victorious”; traditionally, “have overcome.”
¹tn Grk “and behold.” The Greek word ijdouv (idou) at the beginning of this statement is not translated because it has no exact English equivalent here, but adds interest and emphasis (BAGD 371 s.v. 1.b.d).
²tn Or “in the sky” (the same Greek word means both “heaven” and “sky”).
³sn The phrase speaking to me like a trumpet refers back to Rev 1:10.
⁴tn The conjunction kaiv (kai), much like the waw-consecutive in Hebrew, appears to be introducing a final/purpose clause here rather than a coordinate clause.
⁵tn Grk “and behold.” The Greek word ijdouv (idou) at the beginning of this statement is not translated because it has no exact English equivalent here, but adds interest and emphasis (BAGD 371 s.v. 1.b.d).
⁶tn BAGD 426 s.v. kei'mai 1.b gives the translation “stand” for the term in this verse.
⁷tn Grk “jasper stone.”
sn Jasper was a semiprecious gemstone, probably green in color (LN 2.30).
⁸sn Carnelian was a semiprecious gemstone, usually red in color (LN 2.36).
⁹tn Or “a rainbow emerald-like in appearance.”
¹⁰tn Here kaiv (kai) is not translated because of differences between Greek and English style.
¹¹tn 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.
¹²sn See the note on the word crowns in Rev 3:11.
¹³tn Here kaiv (kai) is not translated because of differences between Greek and English style.
¹⁴tn Or “sounds,” “voices.” It is not entirely clear what this refers to. BAGD 870 s.v. fwnhv 1 states, “In Rv we have ajstrapaiV kaiV fwnaiV kaiV brontaiv (cf. 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?…).”
¹⁵sn 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.
¹⁶tn This could refer to rock crystal, but it is possible this refers to ice (an older meaning). See BAGD 454 s.v. kruvstallo".
¹⁷tn Here kaiv (kai) is not translated because of differences between Greek and English style.
¹⁸tn Perhaps, “in the middle of the throne area” (see LN 83.10).
¹⁹tn On the meaning of zwv/on (zwon) BAGD 341 s.v. 1 states, “Of the four peculiar beings at God’s throne, whose description Rv 4:6-9 reminds us of the zw'/a 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.”
²⁰tn Here kaiv (kai) is not translated because of differences between Greek and English style.
²¹tn Both here and before the phrase “the third,” kaiv (kai) is not translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
²²tn Grk “six wings apiece,” but this is redundant with “each one” in English.
²³tn Some translations render e[swqen (eswqen) as “under [its] wings,” but the description could also mean “filled all around on the outside and on the inside with eyes.” Since the referent is not available to the modern interpreter, the exact force is difficult to determine.
²⁴tn Or “They never stop saying day and night.”
²⁵tn On this word BAGD 608 s.v. pantokravtwr states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(oJ) kuvrio" oJ qeoV" oJ p. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”
sn A quotation from (or an allusion to) Isa 6:3.
²⁶tn Here kaiv (kai) is not translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
²⁷tn Grk “the twenty-four elders fall down.” BAGD 659 s.v. pivptw 1.b.a.b. has “fall down, throw oneself to the ground as a sign of devotion, before high-ranking persons or divine beings.”
²⁸sn See the note on the word crowns in Rev 3:11.
²⁹tn The pronoun “his” is understood from the demonstrative force of the article tou' (tou) before qrovnou (qronou).
³⁰tc The past tense of “they were/existed” (h\san, hsan) and the order of the expression “they were/existed and were created” seems backwards both logically and chronologically. The text as it stands is the more difficult reading (though not too difficult) and seems to have given rise to codex A omitting the final “they were created” and 2329 replacing “they were” (h\san) with “have come into being” or “are” (ejgevnonto, egeneto). Certain Byzantine manuscripts also attempt to alleviate the problem by replacing h\san with “they are” (eijsin, eisin).
¹tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence within the narrative.
²tn Grk “written on the inside and the outside” (an idiom for having writing on both sides).
³tn LN 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.”
⁴tn Here kaiv (kai) has been translated as “but” to indicate the contrast present in this context.
⁵tn Here kaiv (kai) has been translated as “so” to indicate the implied result of no one being found worthy to open the scroll.
⁶tn Grk “much.”
⁷tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence within the narrative.
⁸tn Grk “says” (a historical present).
⁹tn The present imperative with mhv (mh) is used here to command cessation of an action in progress (Wallace, Exegetical Syntax, 724 lists this verse as an example).
¹⁰tn Or “has been victorious”; traditionally, “has overcome.”
¹¹tn The infinitive has been translated as an infinitive of result here.
¹²tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence within the narrative.
¹³tn Perhaps, “in the middle of the throne area” (see LN 83.10).
¹⁴tn Or “slaughtered”; traditionally, “slain.”
¹⁵tn 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.”
¹⁶sn The relative pronoun which is masculine, referring back to the eyes rather than to the horns.
¹⁷tc There is good manuscript evidence for the inclusion of “seven” (eJptav, Jepta; Ì24 Í 2053 2351 Byz^K). There is equally good manuscript support for the omission of the term (A 1611 Byz^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.
¹⁸sn See the note on the phrase the seven spirits of God in Rev 4:5.
¹⁹tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
²⁰tn 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.
²¹tn Grk “fell down.” BAGD 659 s.v. pivptw 1.b.a.b. has “fall down, throw oneself to the ground as a sign of devotion, before high-ranking persons or divine beings.”
²²tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
²³sn This interpretive comment by the author forms a parenthesis in the narrative.
²⁴tn The redundant participle levgonte" (legontes) has not been translated here.
²⁵tn Or “slaughtered”; traditionally, “slain.”
²⁶tn The preposition ejn (en) is taken to indicate price here, like the Hebrew preposition b (beth) does at times. BAGD 260 s.v. ejn III.1.a states, “The ejn which takes the place of the gen. of price is also instrumental hjgovrasa" ejn tw'/ ai{mativ sou Rv 5:9 (cf. 1 Ch 21:24 ajgoravzw ejn ajrgurivw/).”
²⁷tc The Greek text as it stands (i.e., the reading tw'/ qew'/ [tw qew] alone) is found in codex A. Both Í and Byz (en bloc) add the term “us” (hJma'", Jhmas) as an attempt to clarify the object of “purchased” (hjgovrasa", hgorasa"). A few manuscripts (1 vg^ms) delete the reference to God altogether and simply replace it with “us” (hJma'"). This too is an attempt to remove ambiguity in the phrase and provide an object for “purchased.”
²⁸tn The word “persons” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
²⁹tn Grk “language,” but kaiv (kai) is not translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
³⁰tn The verb ejpoivhsa" (epoihsas) is understood to mean “appointed” here. See Mark 3:14.
³¹tn The reference to “kingdom and priests” may be a hendiadys: “priestly kingdom.”
³²tn The words “to serve” are not in the Greek text, but are implied by the word “priests.”
³³tc The textual problem here between the present tense basileuvvousin (basileuousin, “they are reigning”; so A 1006 1611) and the future basileuvsousin (basileusousin, “they will reign”; so Í 2053 Byz^A) can be solved by realizing that codex A mistakes the future for the present in 20:6. The future tense in 20:6 is so certain that it is not even listed as a textual problem in NA27 or UBS 4.
³⁴tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
³⁵tn 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.
³⁶tn Or “myriads of myriads.” Although muriav" (murias) literally means “10,000,” the point of the combination here may simply be to indicate an incalculably huge number. See LN 60.9.
³⁷tn 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.
³⁸tn Grk “saying.”
³⁹tn Or “slaughtered”; traditionally, “slain.”
⁴⁰tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
⁴¹tc Certain manuscripts (A 1006 1841 2344 Byz^K) add an “is” (ejstivn, estin) before the “and” (kaiv, kai). Other manuscripts (046 2050 Byz^A) insert “the things which are” (a} eijsin, }a eisin). The reading “and” (kaiv) alone is found in Í 1611* et pauci. Despite its slender manuscript support, it seems to have given rise to the other readings as they attempted to supply the implied “to be” verb for the clause.
⁴²tn Grk “saying.”
⁴³tn Or “dominion.”
⁴⁴tn Grk “fell down.” BAGD 659 s.v. pivptw 1.b.a.b. has “fall down, throw oneself to the ground as a sign of devotion, before high-ranking persons or divine beings.”
¹tn Grk “saying like a voice [or sound] of thunder.”
²tc The addition of “and see” (kaiV i[de or kaiV blevpe [kai ide or kai blepe]) to “come” (e[rcou, ercou) in 6:1, 3-5, 7 is a gloss to fill out what the living creatures want John to do, i.e., come and look at the seals and the horsemen! This agrees with the following words in each case, except after verse 3: “and I saw.”
³tn Here kaiv (kai) has been translated as “so” to indicate the implied result of hearing the voice summon the first rider.
⁴tc The reading “and I looked” (kaiV ei\don, kai eidon) or some slight variation (e.g., i\don, idon) has excellent manuscript support (Í A C P 1611) and its omission seems to come through the manuscripts that have already placed “and look” (kaiV i[de or kaiV blevpe [kai ide or kai blepe]) after the verb “come” (e[rcou, ercou) as mentioned in the text-critical note on 6:1. Thus, for these copyists it was redundant to add “and I looked” again.
⁵tn The phrase “and here came” expresses the sense of kaiV ijdouv (kai idou).
⁶tn Here kaiv (kai) is not translated because of differences between Greek and English style.
⁷tn Grk “the one sitting on it.”
sn The one who rode it. The identity of the first rider on the white horse has been discussed at great length by interpreters. Several answers are given: (1) A number understand the rider on the white horse to be Christ himself, identifying this horse and rider with the one mentioned in 19:11, where the identification is clear (cf. 19:13, 16). It must be noted, though, that there is little in common between the two riders beyond the white horse. The word for “crown” is different, the armament is different, and the context here is different (conquest vs. retribution), with three other horsemen bringing catastrophe following. (2) Others see the rider on the white horse representing a spirit of military conquest that dominates human history and leads to the catastrophes that follow. (3) Another possibility is that the white horse rider represents the Antichrist, who appears later in Rev 11:7; 13:17, and whose similarity to Christ explains the similarity with the rider in 19:11. This interpretation has been discussed at length by M. Rissi, “The Rider on the White Horse: A Study of Revelation 6:1-8,” Interp 18 (1964) 407-18. This interpretation is the most probable one.
⁸sn See the note on the word crowns in Rev 3:11.
⁹tn The participle nikw'n (nikwn) has been translated as substantival, the subject of the verb ejxh'lqen (exhlqen). Otherwise, as an adverbial participle (circumstantial of manner), it is somewhat redundant: “he rode out conquering and to conquer.”
¹⁰tn The words “his enemies” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
¹¹tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
¹²tn LN 79.31 state, “‘fiery red’ (probably with a tinge of yellow or orange.”
¹³tn Grk “the one sitting on it.”
¹⁴tn The word “permission” is implied; Grk “it was given to him to take peace from the earth.”
¹⁵tn BAGD 796 s.v. sfavzw states, “Of the killing of a person by violence…sfavzein tinav butcher or murder someone (4 Km 10:7; Jer 52:10; Manetho in Jos., C. Ap. 1, 76) 1J 3:12; Rv 6:4. Pass. (Hdt. 5, 5) 5:9; 6:9; 18:24.”
¹⁶tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
¹⁷tn Here kaiv (kai) has been translated as “so” to indicate the implied result of the summons by the third creature.
¹⁸tc The reading “and I looked” (kaiV ei\don, kai eidon) or some slight variation (e.g., i\don, idon) has excellent manuscript support (Í A C P 1611) and its omission seems to come through the manuscripts that have already placed “and look” (kaiV i[de or kaiV blevpe [kai ide or kai blepe]) after the verb “come” (e[rcou, ercou) as mentioned in the text-critical note on 6:1. Thus, for these copyists it was redundant to add “and I looked” again.
¹⁹tn The phrase “and here came” expresses the sense of kaiV ijdouv (kai idou).
²⁰tn Here kaiv (kai) is not translated because of differences between Greek and English style.
²¹tn Grk “the one sitting on it.”
²²sn A balance scale would have been a rod held by a rope in the middle with pans attached to both ends for measuring.
²³tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
²⁴tn BAGD 883 s.v. coi'nix states, “choenix, a dry measure, oft. used for grain, almost equivalent to a quart; a choenix of grain was a daily ration for one man…Rv 6:6a, b.”
²⁵tn 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.”
²⁶tn Here kaiv (kai) has been translated as “but” to indicate the contrast present in this context.
²⁷tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
²⁸tn Here kaiv (kai) has been translated as “so” to indicate the implied result of the summons by the fourth creature.
²⁹tc The reading “and I looked” (kaiV ei\don, kai eidon) or some slight variation (e.g., i\don, idon) has excellent manuscript support (Í A C P 1611) and its omission seems to come through the manuscripts that have already placed “and look” (kaiV i[de or kaiV blevpe [kai ide or kai blepe]) after the verb “come” (e[rcou, ercou) as mentioned in the text-critical note on 6:1. Thus, for these copyists it was redundant to add “and I looked” again.
³⁰tn The phrase “and here came” expresses the sense of kaiV ijdouv (kai idou).
³¹tn A sickly pallor, when referring to persons, or the green color of plants. BAGD 882 s.v. clwrov" 2 states, “pale as the color of a pers. in sickness as contrasted with his appearance in health…so the horse ridden by Death…i{ppo" clwrov" Rv 6:8.” Because the color of the horse is symbolic, “pale green” is used in the translation.
³²tn Here kaiv (kai) is not translated because of differences between Greek and English style.
³³tn Grk “the one sitting on it.”
³⁴tn Here kaiv (kai) is not 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.
³⁵tn Here kaiv (kai) has not been translated because of differences between Greek and English style.
³⁶tn Here kaiv (kai) has been translated as “now” to indicate the introduction of a new and somewhat different topic after the introduction of the four riders.
³⁷tn Or “murdered.” See the note on the word “butcher” in 6:4.
³⁸tn Here kaiv (kai) is not translated because of differences between Greek and English style.
³⁹tn Grk “voice, saying”; the participle levgonte" (legontes) is redundant in contemporary English and has not been translated here.
⁴⁰tn The expression e{w" povte (ews pote) was translated “how long.” Cf. BAGD 335 s.v. e{w" II.1.c.
⁴¹tn The Greek term here is despovth" (despoths; see LN 37.63).
⁴²tn Here kaiv (kai) is not translated because of differences between Greek and English style.
⁴³tn Grk “until they had been completed.” The idea of a certain “number” of people is implied by the subject of plhrwqw'sin (plhrwqwsin).
⁴⁴tn Though suvndoulo" (sundoulos) is translated “fellow servant,” the word does not bear the connotation of a free man serving another. BAGD 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” (BAGD 205 s.v. dou'lo"). The most accurate translation is “[fellow] bondservant” (sometimes found in the ASV for dou'lo" [doulos]), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
⁴⁵tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
⁴⁶tn Or “powerful”; Grk “a great.”
⁴⁷tn Or “like hairy sackcloth” (LN 8.13).
⁴⁸tn Grk “like blood,” understanding ai|ma (aima) as a blood-red color rather than actual blood (LN 8.64).
⁴⁹tn Or “in heaven” (the same Greek word means both “heaven” and “sky”). The genitive tou' oujranou' (tou ouranou) is taken as a genitive of place.
⁵⁰tn Grk “throws [off]”; the indicative verb has been translated as a participle due to English style.
⁵¹tn LN 3.37 states, “a fig produced late in the summer season (and often falling off before it ripens) —‘late fig.’ wJ" sukhV bavllei touV" ojluvnqou" aujth'" uJpoV ajnevmou megavlou seiomevnh ‘as the fig tree sheds its late figs when shaken by a great wind’ Re 6:13. In the only context in which o[lunqo" occurs in the NT (Re 6:13), one may employ an expression such as ‘unripe fig’ or ‘fig which ripens late.’”
⁵²tn Grk “great wind.”
⁵³tn Or “The heavens were.” The Greek word oujranov" (ouranos) can mean either “heaven” or “sky.”
⁵⁴tn BAGD 102 s.v. ajpocwrivzw states, “oJ oujranoV" ajpecwrivsqh the sky was split Rv 6:14.” Although LN 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.
⁵⁵tn On this term BAGD 251 s.v. eJlivssw states, “wJ" biblivon eJlissovmenon like a scroll that is rolled up…Rv 6:14.”
⁵⁶tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
⁵⁷tn Here kaiv (kai) is not 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.
⁵⁸tn Grk “chiliarchs.” A chiliarch was normally a military officer commanding a thousand soldiers, but here probably used of higher-ranking commanders like generals (see LN 55.15; cf. Rev 6:15).
⁵⁹tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here kaiv (kai) is not translated because of differences between Greek and English style.
⁶⁰tc Certain manuscripts (A Byz [en bloc]) change the pronoun “their” (aujtw'n, autwn; supported by Í C 1611) to “his” (aujtou', 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 “their” is original and should be taken as an objective genitive, i.e., “the wrath against them.”
⁶¹tn It is difficult to say where the quotation ends here: after “Lamb” or after “withstand it.” If it ends after “Lamb,” the remainder of the verse is a parenthetical explanation by the author. The translation “to withstand (it)” for i{sthmi (isthmi) is based on the imagery of holding one’s ground in a military campaign or an attack (BAGD 382 s.v. II.1.d).
¹tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
²tn Grk “from the rising of the sun.” BAGD 62 s.v. ajnatolhv 2.a takes this as a geographical direction: “ajpoV aj. hJlivou from the east Rv 7:2; 16:12; simply ajpoV aj. …21:13.”
³tn Grk “having,” but v. 3 makes it clear that the angel’s purpose is to seal others with the seal he carries.
⁴tn Or “signet” (LN 6.54).
⁵tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here kaiv (kai) is not translated because of differences between Greek and English style.
⁶tn The word “permission” is implied; Grk “to whom it was given to them to damage the earth.”
⁷tn Grk “saying.” The participle levgwn (legwn) is redundant in contemporary English and has not been translated.
⁸tn Though dou'lo" (doulos) is translated “servant,” the word does not bear the connotation of a free man serving another. BAGD 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” (BAGD 205 s.v. dou'lo"). The most accurate translation is “bondservant” (sometimes found in the ASV for dou'lo"), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
⁹tn Here kaiv (kai) has been translated as “now” to indicate the introduction of new but related material.
¹⁰tn Grk “who were sealed.”
¹¹tn Normally, “every,” but since 144,000 is the total number, “all” is clearer here.
¹²tn Grk “the sons of Israel,” normally an idiom for the Israelites as an ethnic entity (LN 11.58). However, many scholars understand the expression in this context to refer to Christians rather than ethnic Israelites.
¹³tn The phrase “and here was” expresses the sense of kaiV ijdouv (kai idou).
¹⁴tn Here kaiv (kai) is not 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.
¹⁵tn The dative here is translated as a dative of possession.
¹⁶tn The verb is pluperfect, but the force is simple past. See Wallace, Exegetical Syntax, 586.
¹⁷tn Grk “they fell down on their faces.” BAGD 659 s.v. pivptw 1.b.a.b. has “fall down, throw oneself to the ground as a sign of devotion, before high-ranking persons or divine beings.”
¹⁸tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
¹⁹tn Grk “spoke” or “declared to,” but in the context “asked” reads more naturally in English.
²⁰tn Here kaiv (kai) has been translated as “so” to indicate the implied result of the previous question.
²¹tn 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.
²²tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
²³tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here kaiv (kai) is not translated because of differences between Greek and English style.
²⁴tn Or “worship.” The word here is latreuvw (latreuw).
²⁵tn Grk “will spread his tent over them,” normally an idiom for taking up residence with someone, but when combined with the preposition ejpiv (epi, “over”) the idea is one of extending protection or shelter (BAGD 755 s.v. skhnovw).
²⁶tn An allusion to Isa 49:10. The phrase “burning heat” is one word in Greek (kau'ma, kauma) that refers to a burning, intensely felt heat. See BAGD 425.
²⁷sn An allusion to Isa 25:8.
¹tn Here kaiv (kai) has been translated as “now” to indicate the resumption of the topic of the seals.
²tc The o{te (ote) reading is found in Í Byz (en bloc) while the o{tan (otan) has better manuscript support (A C 1006 1611). The term o{tan is used in Revelation a total of eight times (4:9; 8:1; 10:7; 11:7; 12:4; 17:10; 18:9; 20:7). In only one other occurrence, apart from this passage, is the indicative used (i.e., 4:9). o{te, on the other hand, is found in Revelation 13 times (6 times in chapter 6 alone), each instance with the indicative (1:17; 5:8; 6:1, 3, 5, 7, 9, 12; 10:3, 4, 10; 12:13; 22:8). In chapter 6 the phrase o{te h[noixen (ote hnoixen) occurs 6 times and it appears that Í and Byz have attempted to harmonize the o{tan h[noixen of 8:1 to the o{te h[noixen of chapter 6.
³tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
⁴tn Here kaiv (kai) is not translated because of differences between Greek and English style.
⁵tn Grk “having.”
⁶sn A golden censer was a bowl in which incense was burned.
⁷tn The verb “to station” was used to translate eJstavqh (Jestaqh) because it connotes the idea of purposeful arrangement in English, which seems to be the idea in the Greek.
⁸tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here kaiv (kai) is not translated because of differences between Greek and English style.
⁹tc The Byzantine manuscripts change the indicative (dwvsei, dwsei) to the subjunctive (dwvsh/, dwsh) in an apparent attempt to bring the mood in line with what one would expect following the conjunction i{na (ina); other late minuscule manuscripts make the same kind of change (1006, 2053, et pauci). The indicative is maintained in Í A C and some minuscules.
¹⁰tn Here kaiv (kai) is not translated because of differences between Greek and English style.
¹¹tn The expression tw'n qumiamavtwn (twn qumiamatwn) is taken as a “genitive of producer,” i.e., the noun in the genitive produces the head noun.
¹²tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
¹³tn Or “sounds,” “voices.” It is not entirely clear what this refers to. BAGD 870 s.v. fwnhv 1 states, “In Rv we have ajstrapaiV kaiV fwnaiV kaiV brontaiv (cf. 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?…”).
¹⁴tn Here kaiv (kai) has been translated as “now” to indicate the transition to a new topic.
¹⁵tn Grk “having.”
¹⁶tn Here kaiv (kai) is not translated because of differences between Greek and English style.
¹⁷ tn Here kaiv (kai) has been translated as “so that” because what follows has the logical force of a result clause.
¹⁸tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
¹⁹tn Here kaiv (kai) is not translated because of differences between Greek and English style.
²⁰tn Grk “the third of the creatures which were in the sea, the ones having life.”
²¹tn On the term translated “completely destroyed,” LN 20.40 states, “to cause the complete destruction of someone or something—‘to destroy utterly.’ toV trivton tw'n ploivwn diefqavrhsan ‘a third of the ships were completely destroyed’ Re 8:9.”
²²tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
²³tn Or “from heaven” (the same Greek word means both “heaven” and “sky”).
²⁴tn Grk “fell.”
²⁵tc There appears to be no intentional reason for the omission of “and on the springs of water” (kaiV ejpiV taV" phgaV" tw'n uJdavtwn, kai epi ta" phga" twn Judatwn) in Codex A. Most likely the omission arose because of similar endings of words. That is, the Greek expression “of the waters” (tw'n uJdavtwn) looks similar to the expression “of the rivers” (tw'n potamw'n, twn potamwn). The scribe’s eye may have glanced at his copy and seeing what he thought was “of the waters” glanced back at his manuscript from which he was copying and then proceeded with the next line.
²⁶tn Here kaiv (kai) has been translated as “now” in keeping with the parenthetical nature of this remark.
²⁷tn Grk “is called,” but this is somewhat redundant in contemporary English.
²⁸sn ‘Wormwood’ refers to a particularly bitter herb with medicinal value. According to LN 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.
²⁹tn Here kaiv (kai) has been translated as “so” to indicate the implied result of the star falling on the waters.
³⁰tn That is, terribly bitter (see the note on “Wormwood” earlier in this verse).
³¹tn Grk “and many of the men died from these waters because they were poisoned.”
³²tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
³³tn Grk “the day did not shine [with respect to] the third of it.”
³⁴tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
³⁵tn Grk “one eagle.”
³⁶tc The Byz^A group replaces “eagle” (ajetou', aetou) with “angel” (ajggevlou, angelou). The error could have arisen inadvertently due to similarities in spelling or sound between “eagle” and “angel” in Greek. 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), and the immediate, as well as broad context, is replete with references to angels.
³⁷tn LN 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.’ ei\don, kaiV h[kousa eJnoV" aJetou' petomevnou ejn mesouranhvmati ‘I looked, and I heard an eagle that was flying overhead in the sky’ Re 8:13.”
³⁸tn Grk “about to sound their trumpets,” but this is redundant in English.
¹tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
²tn Or “from heaven” (the same Greek word means both “heaven” and “sky”).
³tn On this term BAGD 2 s.v. a[busso" 2 states, “abyss, depth, underworld…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 qhrivon, the Antichrist 11:7; 17:8; of Abaddon (q.v.), the angel of the underworld 9:11…frevar th'" aj. 9:1f; capable of being sealed 9:1; 20:1, 3.”
⁴tn Here kaiv (kai) is not translated because of differences between Greek and English style.
⁵tn Grk “the shaft,” but since this would be somewhat redundant in English, the pronoun “it” is used here.
⁶tn Here kaiv (kai) is not translated because of differences between Greek and English style.
⁷tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
⁸tn See BAGD 278 s.v. ejxousiva 2, “ability to do someth., capability, might, power.”
⁹tn Here kaiv (kai) is not translated because of differences between Greek and English style.
¹⁰tn The dative indirect object (aujtai'", autais) was converted into the subject (“they”) as this more closely approximates English usage. The following i{{na (ina) is taken as substantival, introducing a direct object clause. In this case, because it is reported speech, the i{na is similar to the declarative o{ti (oti).
¹¹tc Codex A 2329 et pauci read the future indicative of “damage” (ajdikhvsousin, adikhsousin) while Í Byz (en bloc) read the aorist subjunctive of “damage” (ajdikhvswsin, adikhswsin). The subjunctive is apparently an attempt to smooth out the grammar as this is the mood one expects following i{na (ina). See note on verse 8:3 above.
¹²tn Grk “men”; but a[nqrwpo" (anqrwpo") is used in a generic sense here of both men and women.
¹³tn The article tw'n (twn) is translated as a possessive pronoun here (Wallace, Exegetical Syntax, 215).
¹⁴tn Grk “It was not permitted to them”; the referent (the locusts) has been specified in the translation for clarity.
¹⁵tn The word “permission” is not in the Greek text, but is implied.
¹⁶tn The two i{na (ina) clauses of 9:5 are understood to be functioning as epexegetical or complementary clauses related to ejdwvqh (edwqh).
¹⁷tc Several manuscripts (1006 1611 1841) including Byz^K read the aorist subjunctive “torture” (basanivsqwsin, basanisqwsin) while other manuscripts (A C et al) read the future indicative “torture” (basanisqhvsontai, basanisqhsontai). The subjunctive is secondary and an attempt to smooth out the grammar, for as was stated in the note on 8:3 and 9:4, the word i{na (ina), which introduces the clause wherein these verbs are found, requires the subjunctive, not the indicative. (The reader of Greek will be interested in looking at a similar phenomenon in 9:6 [eujrhvsousin, eurhsousin] as well.)
tn On this term BAGD 134 s.v. basanismov" states, “1. act. tormenting, torture Rv 9:5b.—2. pass. the condition of those tortured, torment vs. 5a; 14:11; 18:10, 15; (w. pevnqo") vs. 7.”
¹⁸tn The pronoun “them” is not in the Greek text but is picked up from the previous clause.
¹⁹tn Grk “like the torture”; but this is redundant in contemporary English.
²⁰tn Grk “a man”; but a[nqrwpo" (anqrwpo") is used here in an individualized sense without being limited to the male gender.
²¹tn Here kaiv (kai) is not translated because of differences between Greek and English style.
²²tn Grk “men”; but a[nqrwpo" (anqrwpo") is used in a generic sense here of both men and women.
²³tn Here kaiv (kai) has been translated as “but” to indicate the contrast present in this context.
²⁴tn The phrase “not be able to” was used in the translation to emphasize the strong negation (ouj mhv, ou mh) in the Greek text.
²⁵tn Here kaiv (kai) has been translated as “now” to indicate the introduction of the description of the locusts, which is somewhat parenthetical in the narrative.
²⁶tn Here kaiv (kai) is not translated because of differences between Greek and English style.
²⁷tn The translation attempts to bring out the double uncertainty in this clause in the Greek text, involving both the form (wJ" stevfanoi, w" stefanoi, “like crowns”) and the material (o{moioi crusw'/, {omoioi crusw, “similar to gold”).
²⁸tn Or “human faces,” but because “women’s hair” in the next clause suggests a possible gender distinction here, “men’s” was retained.
²⁹tn Here kaiv (kai) is not translated because of differences between Greek and English style.
³⁰tn Or perhaps, “scales like iron breastplates” (RSV, NRSV) although the Greek term qwvrax (qwrax) would have to shift its meaning within the clause, and elsewhere in biblical usage (e.g., Eph 6:14; 1 Thess 5:8) it normally means “breastplate.” See also LN 8.38.
³¹tn In the Greek text there is a shift to the present tense here; the previous verbs translated “had” are imperfects.
³²tn See BAGD 278 s.v. ejxousiva 2, “ability to do someth., capability, might, power.”
³³sn Both the Hebrew Abaddon and the Greek Apollyon mean “Destroyer.”
³⁴tn Grk “behold.” Here ijdouv (idou) has been translated as “but” to indicate the contrast present in the context.
³⁵tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
³⁶tc Although some manuscripts (Ì47 ͹ A 0207 1611 2053 2344 et pauci) omit the word “four,” it is included because a “horned” altar (described in the OT [Exod 30:2, 10] could have only four “horns” or projections at the corners).
³⁷tn Grk “having.”
³⁸tn On lu'son (luson) BAGD 483 s.v. luvw 2.a states, “set free, loose, untie—a. lit. a pers., animal, or thing that is bound or tied: a prisoner…Angels that are bound Rv 9:14f.”
³⁹tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
⁴⁰tn The Greek article thvn (thn) is translated with demonstrative force here.
⁴¹tn The Greek term kaiv (kai) is not 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.
⁴²tn Grk “so that they might kill,” but the English infinitive is an equivalent construction to indicate purpose here.
⁴³tn Here kaiv (kai) is not translated because of differences between Greek and English style.
⁴⁴tn Grk “twenty thousand of ten thousands.”
⁴⁵tn Here kaiv (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.
⁴⁶tn Grk “and those seated on them.”
⁴⁷tn Lit. “the vision”; the Greek article is translated as a possessive pronoun (Wallace, Exegetical Syntax, 215).
⁴⁸tn On this term BAGD 831 s.v. uJakivnqino" states, “hyacinth-colored, i.e. dark blue (dark red?) w. puvrino" Rv 9:17.”
⁴⁹tn On this term BAGD 354 s.v. qeiwvdh" states, “sulphurous Rv 9:17.”
⁵⁰sn The colors of the riders’ breastplates parallel the three plagues of fire, smoke, and sulfur in v. 18.
⁵¹tn Here kaiv (kai) is not translated because of differences between Greek and English style.
⁵²tn Traditionally, “brimstone.”
⁵³tn The phrase ejk tou' puroV" kaiV tou' kapnou' kaiV tou' qeivou tou' ejkporeuomevnou ejk tw'n stomavtwn aujtw'n (“by the fire, the smoke, and the sulfur that came out of their mouths”) is taken as epexegetical (explanatory) to the phrase tw'n triw'n plhgw'n touvtwn (“these three plagues”).
⁵⁴tn See BAGD 278 s.v. ejxousiva 2, “ability to do someth., capability, might, power.”
⁵⁵tn Grk “is.”
⁵⁶tn The word “people” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
⁵⁷tc The Byz witness (en bloc) reads the aorist subjunctive “worship” (proskunhvswsin, proskunhswsin) while Ì47 Í A C read the future indicative “worship” (proskunhvsousin, proskunhsousin). The subjunctive is clearly secondary and an attempt to smooth out the grammar, for as was stated in the notes on 8:3 and 9:4,5 the word i{{na (ina) requires the subjunctive, not the indicative.
⁵⁸tn The word “made” is not in the Greek text but is implied.
⁵⁹tn The Greek conjunction kaiv (kai) is not 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.
⁶⁰tn 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.
⁶¹tn On the term farmakeiva (farmakeia, “magic spells”) see LN 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.’ farmakeiva: ejn th'/ farmakeiva/ sou ejplanhvqhsan pavnta taV e[qnh ‘with your magic spells you deceived all the peoples (of the world)’ Re 18:23.”
¹tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
²tn Or “clothed.”
³tn Or “like fiery pillars,” translating purov" (puros) as an attributive genitive.
⁴tn 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.”
⁵tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
⁶tn Here kaiv (kai) has been translated as “but” to indicate the contrast present in this context.
⁷tn The words “just then” are not in the Greek text, but are implied.
⁸tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
⁹tn On this phrase see BAGD 888 s.v. crovno".
¹⁰tn Grk “But in the days of the voice of the seventh angel.”
¹¹tn The aorist ejtelevsqh (etelesqh) is translated as a proleptic (futuristic) aorist (Wallace, Exegetical Syntax, 564, which cites this verse as an example).
¹²tn The time of the action described by the aorist eujhggevlisen (euhngelisen) seems to be past with respect to the aorist passive ejtelevsqh (etelesqh). This does not require that the prophets in view here be OT prophets. They may actually refer to the martyrs in the church (so G. B. Caird, Revelation, 129).
¹³tn Though dou'lo" (doulos) is translated “servant,” the word does not bear the connotation of a free man serving another. BAGD 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” (BAGD 205 s.v. dou'lo"). The most accurate translation is “bondservant” (sometimes found in the ASV for dou'lo"), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
¹⁴tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
¹⁵tn The participle lalou'san (lalousan) is translated as “began to speak.” The use of pavlin (palin) indicates an ingressive idea.
¹⁶tn Grk “again, saying.” The participle levgousan (legousan) is redundant in contemporary English and has not been translated.
¹⁷tn The perfect passive participle hjnew/gmevnon (hnewgmenon) is in second attributive position and has been translated as an attributive adjective.
¹⁸tn Here kaiv (kai) has been translated as “so” to indicate the implied result of the instructions given by the voice.
¹⁹tn Here kaiv (kai) is not translated because of differences between Greek and English style.
²⁰tn 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.
²¹tn Here kaiv (kai) is not translated because of differences between Greek and English style.
²²tn Here kaiv (kai) has been translated as “so” to indicate the implied result of the instructions given by the angel.
²³tn Grk “it was.” The idea of taste is implied.
²⁴tn Here kaiv (kai) has been translated as “but” to indicate the contrast present in this context.
²⁵tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
²⁶tn The referent of “they” is not clear in the Greek text.
²⁷tn Grk “and nations,” but kaiv (kai) is not 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.
¹tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence within the narrative.
²tn Grk “a reed” (but these were used for measuring).
³tn Grk “saying.”
⁴tn Here kaiv (kai) has been translated as “but” to indicate the contrast present in this context.
⁵tn On the term aujlhvn (aulhn) BAGD 121 s.v. aujlhv 3 states, “(outer) court of the temple…Rv 11:2.”
⁶tn The precise meaning of the phrase e[kbale e[xwqen (ekbale exwqen) is difficult to determine.
⁷tn Or “to the nations” (the same Greek word may be translated “Gentiles” or “nations”).
⁸tn The word “authority” is not in the Greek text, but is implied. “Power” would be another alternative that could be supplied here.
⁹sn This description is parenthetical in nature.
¹⁰tn Here kaiv (kai) is not translated because of differences between Greek and English style.
¹¹tn This is a collective singular in Greek.
¹²tn See LN 20.45 for the translation of katesqivw (katesqiw) as “to destroy utterly, to consume completely.”
¹³tn Here kaiv (kai) is not translated because of differences between Greek and English style.
¹⁴tn Or “authority.”
¹⁵tn Grk “the days.”
¹⁶tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here kaiv (kai) is not translated because of differences between Greek and English style.
¹⁷tn Or “authority.”
¹⁸tn Here kaiv (kai) is not translated because of differences between Greek and English style.
¹⁹tn Or “be victorious over”; traditionally, “overcome.”
²⁰tn Here kaiv (kai) is not translated because of differences between Greek and English style.
²¹tn This refers to a major (broad) street (LN 1.103).
²²tn Grk “spiritually.”
²³tn The word “every” is not in the Greek text, but is implied by the following list.
²⁴tn The Greek term kaiv (kai) is not 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.
²⁵tn Or “to be buried.”
²⁶tn Here kaiv (kai) has been translated as “but” to indicate the contrast present in this context.
²⁷tn Grk “fell upon.”
²⁸tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
²⁹tn Though the nearest antecedent to the subject of h[kousan (hkousan) is the people (“those who were watching them”), it could also be (based on what immediately follows) that the two prophets are the ones who heard the voice.
³⁰tn Grk “they”; the referent (the two prophets) has been specified in the translation for clarity.
³¹tn The conjunction kaiv (kai) seems to be introducing a temporal clause contemporaneous in time with the preceding clause.
³²tn Here kaiv (kai) is not translated because of differences between Greek and English style.
³³tn Grk “seven thousand names of men.”
³⁴tn Grk “has passed.”
³⁵tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
³⁶tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
³⁷tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
³⁸tn Grk “they fell down on their faces.” BAGD 659 s.v. pivptw 1.b.a.b. has “fall down, throw oneself to the ground as a sign of devotion, before high-ranking persons or divine beings.”
³⁹tn Grk “saying.”
⁴⁰tn On this word BAGD 608 s.v. pantokravtwr states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(oJ) kuvrio" oJ qeoV" oJ p. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”
⁴¹tn The aorist verb ejbasivleusa" (ebasileusa") has been translated ingressively.
⁴²tn Here kaiv (kai) is not translated because of differences between Greek and English style.
⁴³tn Or “The Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
⁴⁴tn Here kaiv (kai) has been translated as “but” to indicate the contrast present in this context.
⁴⁵tn Traditionally, “servants” or “bondservants.” Though dou'lo" (doulos) is normally translated “servant,” the word does not bear the connotation of a free man serving another. BAGD 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” (BAGD 205 s.v. dou'lo"). The most accurate translation is “bondservant” (sometimes found in the ASV for dou'lo"), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
⁴⁶tn Grk “who fear.”
⁴⁷tn 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.
⁴⁸tn Or “who deprave.” There is a possible word play here on two meanings for diafqeivrw (diafqeirw), with the first meaning “destroy” and the second meaning either “to ruin” or “to make morally corrupt.” See LN 20.40.
⁴⁹tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence on events within the vision.
⁵⁰ tn Or “sounds,” “voices.” It is not entirely clear what this refers to. BAGD 870 s.v. fwnhv 1 states, “In Rv we have ajstrapaiV kaiV fwnaiV kaiV brontaiv (cf. 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?…”).
⁵¹tn Although BAGD 874 s.v. cavlaza gives the meaning “hail” here, it is not clear whether the adjective megavlh (megalh) refers to the intensity of the storm or the size of the individual hailstones, or both.
¹tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence within the narrative.
²tn Here kaiv (kai) is not translated because of differences between Greek and English style.
³tn Grk “and being tortured,” though basanivzw (basanizw) in this context refers to birthpangs. BAGD 134 s.v. 2.a states, “Of birth-pangs (Anth. Pal. 9, 311 bavsano" has this mng.) Rv 12:2.” The kaiv (kai) has not been translated.
⁴tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
⁵tn For the translation of diavdhma (diadhma) as “diadem crown” see LN 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.
⁶tn Here kaiv (kai) has been translated as “now” to indicate that this remark is virtually parenthetical.
⁷tn Grk “its”; the referent (the dragon) has been specified in the translation for clarity.
⁸tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
⁹tn Here kaiv (kai) has been translated as “so” to indicate the conclusion of the anticipated birth.
¹⁰tn On this term BAGD 109 s.v. a[rshn states: “male…The neut. a[rsen Rv 12:5, otherw. vs. 13, comes fr. Is 66:7 and is in apposition to uiJovn. Of the juxtaposition s. FBoll, ZNW 15, ’14, 253; BOlsson, Glotta 23, ’34, 112.”
¹¹tn Grk “shepherd.”
¹²tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
¹³tn Or “iron scepter.” The Greek term rJavbdo" (rJabdo") can mean either “rod” or “scepter.” This is an allusion to Ps 2:9 (cf. Rev 2:27; 19:15).
¹⁴tn Here kaiv (kai) has not been translated because of differences between Greek and English style.
¹⁵tn Grk “and the woman,” which would be somewhat redundant in English.
¹⁶tn Or “desert.”
¹⁷tn Grk “where she has there a place prepared by God.”
¹⁸tn Here the subject “they” is not specified; the construction is equivalent to a passive voice in English (“so that she might be taken care of”), but a passive here is somewhat awkward. Cf. Wallace, Exegetical Syntax, 402-03.
¹⁹tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence within the narrative.
²⁰sn 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).
²¹tn Here kaiv (kai) has been translated as “but” to indicate the implied contrast.
²²tn The words “to prevail” are not in the Greek text, but are implied.
²³tn Grk “found.”
²⁴tn Grk “for them”; the referent (the dragon and his angels, v. 7) has been specified in the translation for clarity.
²⁵tn Here kaiv (kai) has been translated as “so” to indicate the result of the war in heaven.
²⁶tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
²⁷tn Or “the right of his Messiah to rule.” See LN 37.35.
²⁸tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
²⁹tn In such a situation the translation “fellow believer” would normally apply (LN 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.
³⁰tn Or “who accuses them continually.”
³¹tn Here kaiv (kai) has been translated as “but” to indicate the contrast.
³²sn They did not love their lives. See Matt 16:25; Luke 17:33; John 12:25.
³³tn 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).
³⁴tn 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.
³⁵tn Here kaiv (kai) has been translated as “now” because the clause it introduces is clearly resumptive.
³⁶tn Grk “saw.”
³⁷tn Here kaiv (kai) has been translated as “but” to indicate the contrast present here.
³⁸tn Or “desert.”
³⁹tn The word “God” is added based on the previous statements made concerning “the place prepared for the woman” in 12:6.
⁴⁰sn 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).
tc The reading “and half a time” (kaiV h{misu kairou', kai {hmisu kairou) is omitted from the important uncial C. Its inclusion, however, is supported by Ì47 Í A et al. There is apparently no reason for the scribe of C to intentionally omit the phrase and the fact that the word “time” (kairoVn kaiV kairouv", kairon kai kairou") appears twice before may indicate a scribal oversight.
⁴¹tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
⁴²tn Grk “so that he might make her swept away.”
⁴³tn Here kaiv (kai) has been translated as “but” to indicate the contrast present here.
⁴⁴tn Grk “the earth helped the woman.”
⁴⁵tn Grk “the earth opened its mouth” (a metaphor for the ground splitting open).
⁴⁶tn Here kaiv (kai) has been translated as “so” to indicate the implied result of the woman’s escape.
⁴⁷tn Grk “her seed” (an idiom for offspring, children, or descendants).
⁴⁸tn Or “who obey.”
⁴⁹tn Grk “and having.”
⁵⁰tn Grk “the testimony of Jesus,” which may involve a subjective genitive (“Jesus’ testimony”) or, more likely, an objective genitive (“testimony about Jesus”).
⁵¹tn Grk “he”; the referent (the dragon) has been specified in the translation for clarity.
⁵²tn Or “sandy beach” (LN 1.64).
⁵³sn The standard critical texts of the Greek NT, NA27 and UBS4, both include this sentence as 12:18, as do the RSV and NRSV. Other modern translations like the NASB and NIV include the sentence at the beginning of 13:1; in these versions chap. 12 has only 17 verses.
¹tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence within the narrative.
²tn 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 (qhrivon, qhrion) is neuter gender in Greek and all the pronouns related to it are parsed as neuter in the Gramcord/Accordance database. Nevertheless, most interpreters would agree that the beast ultimately represents a human ruler, so beginning at the end of v. 4 the masculine pronouns (“he,” “him,” etc.) are used to refer to the first beast as well as the second beast appearing in 13:11.
³tn For the translation of diavdhma (diadhma) as “diadem crown” see LN 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.
⁴tc Some manuscripts (A 051 Byz^K) read the plural “blasphemous names,” but the singular has better manuscript support (Ì47 Í C Byz^A).
sn Whether this means a single name on all seven heads or seven names, one on each head, is not clear.
⁵tn Here kaiv (kai) has been translated as “now” to indicate the parenthetical nature of the following description of the beast.
⁶tn Here kaiv (kai) is not translated because of differences between Greek and English style.
⁷tn Grk “gave it”; the referent (the beast) has been specified in the translation for clarity.
⁸tn For the translation “authority to rule” for ejxousiva (exousia) see LN 37.35.
⁹tn Grk “one of its heads.” The referent (the beast) has been specified in the translation for clarity. Here kaiv (kai) is not translated because of differences between Greek and English style.
¹⁰tn Grk “killed to death,” an expression emphatic in its redundancy.
¹¹tn The phrase tou' qanavtou (tou qanatou) can be translated as an attributive genitive (“deathly wound”) or an objective genitive (the wound which caused death) and the final aujtou' (autou) is either possessive or reference/respect.
¹²tn On the phrase “the whole world followed the beast in amazement,” BAGD 352 s.v. qaumavzw 2 states, “wonder, be amazed Rv 17:8. In pregnant constr. ejqaumavsqh o{lh hJ gh' ojpivsw t. qhrivou the whole world followed the beast, full of wonder 13:3 (here wonder becomes worship: cf. Ael. Aristid. 13 p. 290 D.; 39 p. 747 of Dionysus and Heracles, oi} uJf j hJmw'n ejqaumavsqhsan. Sir 7:29; Jos., Ant. 3, 65.—The act. is also found in this sense: Cebes 2, 3 q. tinav = ‘admire’ or ‘venerate’ someone; Epict. 1, 17, 19 q. toVn qeovn).”
¹³tn For the translation “ruling authority” for ejxousiva (exousia) see LN 37.35.
¹⁴tn On the use of the masculine pronoun to refer to the beast, see the note on the word “It” in 13:1.
¹⁵tn Grk “there was given to him.” Here the passive construction has been simplified, the referent (the beast) has been specified for clarity, and kaiv (kai) has not been translated because of differences between Greek and English style.
¹⁶tn For the translation “proud words” (Grk “great things” or “important things”) see BAGD 498 s.v. mevga" 2.b.b.
¹⁷tn Grk “to it was granted.”
¹⁸tn For the translation “ruling authority” for ejxousiva (exousia) see LN 37.35.
¹⁹tn Here kaiv (kai) has been translated as “so” to indicate the implied result of the permission granted to the beast.
²⁰tn Grk “he” (or “it”); the referent (the beast) has been specified in the translation for clarity.
²¹tn 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” (aujtou', autou). This is similar to the mistake this scribe made in 12:14 with the omission of the reading “and half a time” (kaiV h{misu kairou', kai {hmisu kairou).
²²tn Grk “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 kaiv (kai) has not been translated because of differences between Greek and English style.
²³tc Many manuscripts omit the phrase “it was given to make war with the saints and to overcome them” (Ì47 A C 2053 Byz^A). It is, however, found in Í 1006 2351 Byz^K (though Byz^K et pauci reverse the order of povlemon poih'sai [polemon poihsai] to poih'sai povlemon). The manuscript evidence is clearly in favor of the shorter reading. In evaluating the internal evidence two options present themselves. First, it is not original and several manuscripts (as noted above) have added it. It seems unlikely that several manuscripts, many of which were copied independently of one another, would accidentally add the same words; further, there is not enough similar material in the context to see how it could have happened. Second, it is original and several manuscripts have accidentally omitted it (i.e., it is most likely accidental since there does not appear any good reason to suggest why all of them would intentionally disregard the passage). That this could have happened seems apparent from the two occurrences of the identical phrase “and it was given to him” (kaiV ejdovqh aujtw'/, kai edoqh autw) in v. 7. Perhaps these scribes copied a word or two at a time and after copying kaiV ejdovqh aujtw'/ in their manuscript returned to the manuscript they were copying from only to have their eyes land on the second of the two identical phrases, with the result that they omitted the first of the two phrases.
²⁴tn For the translation “ruling authority” for ejxousiva (exousia) see LN 37.35.
²⁵tn Grk “people,” but kaiv (kai) is not 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.
²⁶tn Grk “it”; the referent (the beast) has been specified in the translation for clarity.
²⁷tn 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, The Revelation of St. John the Divine, 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.
²⁸tn Or “slaughtered”; traditionally, “slain.”
²⁹tc Certain manuscripts (C 051* 2351 Byz^A et pauci) read: “if anyone will kill with the sword, it is necessary for him to be killed with the sword” (ei[ ti" ejn macaivrh/ ajpoktenei', dei' aujtoVn ejn macaivrh/ ajpoktanqh'nai). Other manuscripts (Í 1006 1611 1854 Byz^K et pauci) are similar except that they read a present tense “kills” (ajpokteivnei, apokteinei) in this sentence. We may regard both of these variants 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” (ei[ ti" ejn macaivrh/ ajpoktanqh'nai aujtoVn ejn macaivrh/ ajpoktanqh'nai). Thus the first two variants convey the idea of retribution, while the last variant, supported by Codex A, does not. 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, The Revelation of St. John the Divine, Harper New Testament Commentaries, ed. Henry Chadwick (New York: Harper & Row, Publishers, 1966), 169-70, gives four arguments in favor of the first reading (i.e., “whoever kills with the sword must with the sword be killed”), the arguments he puts forward can be read equally as well to support the latter alternative. In the end, the reading in Codex A seems to be original. The fact that this sentence seems to be in parallel with 10a (which simply focuses on God’s will and suffering passively and is therefore akin to the reading in Codex A), and that it most likely gave rise to the others as the most difficult reading, argues for its authenticity.
³⁰tn On w\de (wde) here, BAGD 815 s.v. 2.b states: “w. the local mng. weakened in this case, at this point, on this occasion, under these circumstances…in this case moreover 1 Cor 4:2. w|de hJ sofiva ejstivn Rv 13:18; cf. 17:9. w|dev ejstin hJ uJpomonhv 13:10; 14:12.”
³¹tn Or “perseverance.”
³²tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence within the narrative.
³³sn This second beast is identified in Rev 16:13 as “the false prophet.”
³⁴tn 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.
³⁵tn Or perhaps, “like a ram.” Here LN 4.25 states, “In the one context in the NT, namely, Re 13:11, in which ajrnivon refers literally to a sheep, it is used in a phrase referring to the horns of an ajrnivon. 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.
³⁶tn Here kaiv (kai) has been translated as “but” to indicate the contrast present in this context.
³⁷tn Here kaiv (kai) is not translated because of differences between Greek and English style.
³⁸tn For the translation “ruling authority” for ejxousiva (exousia) see LN 37.35.
³⁹tn For this meaning see BAGD 271 s.v. ejnwvpion 5.c, “by the authority of, on behalf of Rv 13:12, 14; 19:20.”
⁴⁰tn Here kaiv (kai) is not translated because of differences between Greek and English style.
⁴¹tn This is a generic use of a[nqrwpo" (anqrwpo"), referring to both men and women.
⁴²tn 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).
⁴³tn Grk “it”; the referent (the second beast) has been specified in the translation for clarity.
⁴⁴tn Grk “it was given [permitted] to it [the second beast].”
⁴⁵tn Grk “breath,” but in context the point is that the image of the first beast is made to come to life and speak.
⁴⁶tn Grk “of the beast”; the word “first” has been supplied to specify the referent.
⁴⁷tn Or “forced”; Grk “makes” (poiei', poiei).
⁴⁸tn 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 i{na (ina) is left untranslated, the English conjunction “thus” is used to indicate that this is a result clause.
⁴⁹tn 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.
⁵⁰tn Grk “except the one who had.”
⁵¹tn Grk “his name or the number of his name.”
⁵²tn Grk “Here is wisdom.”
⁵³tn Or “a man’s number.”
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.
⁵⁴tc A few manuscripts (C, along with a few manuscripts known to Irenaeus and two minuscule manuscripts, 5 and 11, no longer extant), read 616 here, but there is little doubt that 666 is the original reading.
¹tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence within the narrative.
²tn The phrase “and here was” expresses the sense of kaiV ijdouv (kai idou).
³tn Or “a voice” (cf. Rev 1:15), but since in this context nothing is mentioned as the content of the voice, is preferable to translate fwnhv (fwnh) as “sound” here.
⁴tn Here kaiv (kai) has been translated as “now” to indicate the introduction of a new topic.
⁵tn 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.
⁶tn Grk “in their mouth was not found a lie.”
⁷tc Several manuscripts (Ì47 Í 1 1006 1611 2351 Byz^K) add the connective “for” (gavr, gar) so that the phrase reads: “for they are blameless.” Other important manuscripts (A C P 2053) do not read the connective. 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 it. As it is, the passage without the connection makes good sense and evokes a very somber tone.
⁸tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence within the narrative.
⁹tc There is better manuscript support (including Ͳ A C P 1006 1611 latt) for the inclusion of “other” (a[llon, allon) than there is for its omission (including Ì47 Í* Byz [en bloc]). 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. Therefore, it 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” (a[ggelo", angelos).
¹⁰tn LN 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.’”
¹¹tn Grk “having.”
¹²tn Or “an eternal gospel to announce as good news.”
¹³tn Grk “to those seated on the earth.”
¹⁴tn Grk “and tribe,” but kaiv (kai) is not 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.
¹⁵tn Grk “people, saying.” In the Greek text this is a continuation of the previous sentence. For the translation of levgw (legw) as “declare,” see BAGD 469 s.v. II.1.e.
¹⁶tn Here kaiv (kai) is not translated because of differences between Greek and English style.
¹⁷tc There are several different variants comprising a textual problem involving “second” (deuvtero", deuteros). First, several manuscripts (A 1 Byz^K) read “another, a second angel” (a[llo" deuvtero" a[ggelo", allo" deutero" angelo"). Second, other manuscripts (Ì47 Í* 1006 1841) read just “another, a second” (a[llo" deuvtero"). Third, the reading “another angel” (a[llo" a[ggelo") is supported by several manuscripts (69 vg et pauci). Fourth, several manuscripts (Ͳ C [reads deuvteron instead of deuvtero"] 051 1611 2053 Byz^A) support the reading “another, a second angel” (a[llo" a[ggelo" deuvtero"). 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 probably dropped out the “angel” on the basis of its similarity to “another” (a[llo"). The third reading either intentionally or accidentally left out the word “second.” It is difficult to account for the rise of the other readings if “second” is not original. And the undisputed use of “third” (trivto", tritos) in 14:9 is another indicator that the adjective “second” was in the original text. Finally, the fourth reading is the more difficult and therefore, in this case, to be accepted as the progenitor of the others.
¹⁸tn Grk “And another angel, a second.”
¹⁹tn 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.
²⁰tn For the translation of levgw (legw) as “declare,” see BAGD 469 s.v. II.1.e.
²¹sn The fall of Babylon the great city is described in detail in Rev 18:2-24.
²²tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
²³tn Grk “of the wine of the passion of the sexual immorality of her.” Here th'" porneiva" (th" porneia") has been translated as an attributive genitive. In an ironic twist of fate, God will make Babylon drink her own mixture, but it will become the wine of his wrath in retribution for her immoral deeds (see the note on the word “wrath” in 16:19).
²⁴tn Here kaiv (kai) is not translated because of differences between Greek and English style.
²⁵tn Grk “And another angel, a third.”
²⁶tn Grk “followed them.”
²⁷tn For the translation of levgw (legw) as “declare,” see BAGD 469 s.v. II.1.e.
²⁸tn Grk “he himself.”
²⁹tn The Greek word for “anger” here is qumov" (qumos), a word play on the “passion” (qumov") of the personified city of Babylon in 14:8.
³⁰tn Traditionally, “brimstone.”
³¹tn The present tense ajnabaivnei (anabainei) has been translated as a futuristic present (Wallace, Exegetical Syntax, 535-36). This is also consistent with the future passive basanisqhvsetai (basanisqhsetai) in v. 10.
³²tn The present tense e[cousin (ecousin) has been translated as a futuristic present to keep the English tense consistent with the previous verb (see note on “will go up” earlier in this verse).
³³tn Grk “and.”
³⁴tn Grk “Here is.”
³⁵tn Or “the perseverance.”
³⁶tn Grk “who keep.”
³⁷tn The words “hold to” are implied as a repetition of the participle translated “keep” (oiJ throu'nte", Joi throunte").
³⁸tn Grk “faith of Jesus.” The construction may mean either “faith in Jesus” or “faithful to Jesus.” Either translation implies that jIhsou' (Ihsou) is to be taken as an objective genitive; the difference is more lexical than grammatical because pivsti" (pistis) can mean either “faith” or “faithfulness.”
³⁹tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence within the narrative.
⁴⁰tn Or “from their trouble” (LN 22.7).
⁴¹tn Grk “their deeds will follow with them.”
⁴²tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence within the narrative.
⁴³tn Grk “and behold, a white cloud.”
⁴⁴sn An allusion to Dan 7:13.
⁴⁵tn Grk “like a Son of Man, having.” In the Greek text this is a continuation of the previous sentence.
⁴⁶tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
⁴⁷tn Grk “Send out.”
⁴⁸tn The aorist qevrison (qerison) has been translated ingressively.
⁴⁹tn Here kaiv (kai) has been translated as “so” to indicate the implied result of the angel’s directions.
⁵⁰tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence within the narrative.
⁵¹tn Here kaiv (kai) is not translated because of differences between Greek and English style.
⁵²tn Grk “who had authority over.” This appears to be the angel who tended the fire on the altar.
⁵³tn Grk “to the one having the sharp sickle”; the referent (the angel in v. 17) has been specified in the translation for clarity.
⁵⁴tn Grk “Send.”
⁵⁵tn On this term BAGD 828 s.v. trugavw states: “gather ripe fruit, esp. pick (grapes) w. acc. of the fruit (POsl. 21, 13 [71 AD]; Jos., Ant. 4, 227) Lk 6:44; Rv 14:18 (symbolic, as in the foll. places)…W. the acc. of that which bears the fruit gather the fruit of the vine…or the vineyard (s. a[mpelo" 1) Rv 14:19.”
⁵⁶tn On this term BAGD 145 s.v. bovtru" 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, 3 as ‘botrus’). On this see Stephan. Byz. s.v. Eujkarpiva: Metrophanes says that in the district of Eujkarpiva 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.”
⁵⁷tn The genitive th'" gh'" (ths ghs), taken symbolically, could be considered a genitive of apposition.
⁵⁸tn Or perhaps, “its bunches of grapes” (a different Greek word from the previous clause). LN 3.38 states, “the fruit of grapevines (see 3.27) —‘grape, bunch of grapes.’ truvghson touV" bovtrua" th'" ajmpevlou th'" gh'", o{ti h[kmasan aiJ stafulaiV aujth'" ‘cut the grapes from the vineyard of the earth because its grapes are ripe’ Re 14:18. Some scholars have contended that bovtru" means primarily a bunch of grapes, while stafulhv 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.”
⁵⁹tn On the use of h{kmasan BAGD 30 s.v. ajkmavzw states, “be ripe…of grapes…Rv 14:18.”
⁶⁰tn Here kaiv (kai) has been translated as “so” to indicate the implied result of the angel’s directions.
⁶¹tn Or “vine.” BAGD 46 s.v. a[mpelo" 1 states “truga'n touV" bovtrua" th'" aj. th'" gh'" to harvest the grapes fr. the vine of the earth (i.e., fr. the earth, symbol. repr. as a grapevine) Rv 14:18f; perh., however, aj. has taken on the meaning of ajmpelwvn, as oft. in pap., poss. Phib. 70b, 2 [III BC].” The latter alternative has been followed in the translation (ajmpelwvn = “vineyard”).
⁶²tn Although the gender of mevgan (megan, masc.) does not match the gender of lhnovn (lhnon, fem.) it has been taken to modify that word (as do most English translations).
⁶³tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
⁶⁴sn The winepress was stomped. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process).
⁶⁵tn LN 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.’”
⁶⁶tn 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.
¹tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence within the narrative.
²tn Grk “seven plagues—the last ones.”
³tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence within the narrative.
⁴sn See Rev 4:6 where the sea of glass was mentioned previously.
⁵tn Or “had been victorious over”; traditionally, “had overcome.”
⁶tn Grk “of his name, standing.” A new sentence was started here in the translation by supplying the words “They were.”
⁷Or “on.” The preposition ejpiv (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 BAGD 288 s.v. ejpiv III.a.z, “—At, by, near someone or someth.”
⁸tn Grk “harps of God.” The phrase tou' qeou' (tou qeou) is translated as a genitive of agency.
⁹tn Here kaiv (kai) is not translated.
¹⁰tn Though dou'lo" (doulos) is here translated “servant,” the word does not bear the connotation of a free man serving another. BAGD 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” (BAGD 205 s.v. dou'lo"). The most accurate translation is “bondservant” (sometimes found in the ASV for dou'lo"), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
¹¹tn Grk “saying.” The participle levgonte" (legontes) is redundant in contemporary English and has not been translated.
¹²tn On this word BAGD 608 s.v. pantokravtwr states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(oJ) kuvrio" oJ qeoV" oJ p. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”
¹³tn Or “righteous,” although the context favors justice as the theme.
¹⁴tc Certain manuscripts (Ì47 Í* Ͳ C 1006 1611) read “ages” (aijwvnwn, aiwnwn) instead of “nations” (ejqnw'n, eqnwn) which itself is supported by several manuscripts (͹ A 051 Byz [en bloc]). Thus the manuscript evidence seems to be fairly balanced. The replacement of “ages” with “nations” is possible as 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” (basileuV" tw'n aijwvnwn, basileu" twn aiwnwn). The decision is a difficult one since both scenarios deal equally well with the evidence. 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. Perhaps, due to the influence of 1 Tim 1:17, the reading “nations” should be considered original, but it receives at best a C rating.
¹⁵tn Or “and praise.”
¹⁶tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
¹⁷tn Or perhaps, “your sentences of condemnation.” On dikaivwma (dikaiwma) in this context BAGD 198 s.v. 2. states, “righteous deed…di* eJnoV" dikaiwvmato" (opp. paravptwma) Ro 5:18.—B 1:2; Rv 15:4 (here perh.= ‘sentence of condemnation’ [cf. Pla., Leg. 9, 864E; inscr. fr. Asia Minor: PhLeBas, Voyage archeol. II 1853, Explication des inscriptions vol. III p. 22 no. 41 kataV toV dikaivwma toV kurwqevn= ‘acc. to the sentence which has become valid’]); 19:8.”
¹⁸tn Here kaiv (kai) has not been translated because of differences between Greek and English style.
¹⁹tn On this term BAGD 754 s.v. skhnhv states, “hJ skhnhV tou' marturivou 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…Rv 15:5 speaks of a naoV" th'" skhnh'" tou' marturivou ejn tw'/ oujranw'/. God has his sk.= dwelling in heaven 13:6, and will some time have it among men 21:3.”
²⁰tn 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 (LN 6.178).
²¹tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
²²tn Or “anger.”
²³tn Grk “power, and no one.” A new sentence was started here in the translation. Here kaiv (kai) has been translated as “thus” to indicate the implied result of the temple being filled with smoke.
¹tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence within the narrative.
²tn Or “anger.” Here tou' qumou' (tou qumou) is translated as a genitive of content.
³tn Here kaiv (kai) has been translated as “so” to indicate the implied result of the directions given by the voice from the temple.
⁴tn Grk “the first”; the referent (the first angel) has been specified in the translation for clarity.
⁵tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
⁶tn Or “ulcerated sores”; the term in the Greek text is singular but is probably best understood as a collective singular.
⁷tn Grk ‘the men,” but this is a generic use of a[nqrwpo" (anqrwpo") and refers to both men and women.
⁸tn Here kaiv (kai) has been translated as “next” to indicate the implied sequence of events within the vision.
⁹tn Grk “the second”; the referent (the second angel) has been specified in the translation for clarity.
¹⁰tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
¹¹tn Grk “the third”; the referent (the third angel) has been specified in the translation for clarity.
¹²tn Here kaiv (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the remarks that follow.
¹³tn Or “righteous,” although the context favors justice as the theme.
¹⁴tn Or “because you have judged these things.” The pronoun tau'ta (tauta) is neuter gender.
¹⁵tn Here kaiv (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.
¹⁶tn Grk “They are worthy”; i.e., of this kind of punishment. By extension, “they got what they deserve.”
¹⁷tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
¹⁸tn Grk “the altar saying.”
¹⁹tn On this word BAGD 608 s.v. pantokravtwr states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(oJ) kuvrio" oJ qeoV" oJ p. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”
²⁰tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
²¹tn Grk “the fourth”; the referent (the fourth angel) has been specified in the translation for clarity.
²²tn Grk “men,” but this is a generic use of a[nqrwpo" (anqrwpo") and refers to both men and women.
²³tn Here kaiv (kai) has been translated as “thus” to indicate the implied result of the bowl poured on the sun.
²⁴tn Grk “men,” but this is a generic use of a[nqrwpo" (anqrwpo") and refers to both men and women.
²⁵tn On this phrase BAGD 425 s.v. kau'ma states, “burning, heat Rv 7:16…kaumativzesqai k. mevga be burned with a scorching heat 16:9.”
²⁶tn Here kaiv (kai) has been translated as “yet” to indicate the contrast present in this context.
²⁷tn For the translation “ruling authority” for ejxousiva (exousia) see LN 37.35.
²⁸tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
²⁹tn Grk “the fifth”; the referent (the fifth angel) has been specified in the translation for clarity.
³⁰tn Here kaiv (kai) has been translated as “so that” to indicate the implied result of the fifth bowl being poured out.
³¹tn Grk “his kingdom became dark.”
³²tn Grk “men,” but this is a generic use of a[nqrwpo" (anqrwpo") and refers to both men and women.
³³tn On this term BAGD 495 s.v. masavomai states, “bite w. acc. taV" glwvssa" bite their tongues Rv 16:10.”
³⁴tn The preposition ejk (ek) is translated here and twice in the following verse with a causal sense.
³⁵tn Grk “pains” (the same term in Greek [povno", ponos] as the last word in v. 11, here translated “sufferings” because it is plural). BAGD 691 s.v. 2 states, “ejk tou' p. in pain…Rv 16:10; pl. (Gen 41:51; Jos, C. Ap. 2, 146; test. Jud. 18:4) ejk tw'n p. …because of their sufferings vs. 11.”
³⁶tn Or “ulcerated sores” (see 16:2).
³⁷tn Grk “and they did not repent.” Here kaiv (kai) has been translated as “but nevertheless” to express the contrast here.
³⁸tn Grk “they did not repent” The addition of “still refused” reflects the hardness of people’s hearts in the context.
³⁹tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
⁴⁰tn Grk “the sixth”; the referent (the sixth angel) has been specified in the translation for clarity.
⁴¹tn Grk “and its water was dried up.” Here the passive construction has been translated as an active one.
⁴²tn Grk “in order that the way might be prepared.” Here the passive construction has been translated as an active one.
⁴³tn Grk “from the rising of the sun.” BAGD 62 s.v. ajnatolhv 2.a takes this as a geographical direction: “ajpoV aj. hJlivou from the east Rv 7:2; 16:12; simply ajpoV aj. …21:13.”
⁴⁴tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
⁴⁵sn According to the next verse, these three unclean spirits are spirits of demons.
⁴⁶tn BAGD 561 s.v. oijkoumevnh 1.a states, “the inhabited earth, the world—…o{lh hJ oijk. the whole inhabited earth…Mt 24:14; Ac 11:28; Rv 3:10; 16:14.”
⁴⁷tn On this word BAGD 608 s.v. pantokravtwr states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(oJ) kuvrio" oJ qeoV" oJ p. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”
⁴⁸tn Grk “and keeps.” BAGD 815 s.v. threvw 3 states “keep = not lose…taV iJmavtia aujtou' Rv 16:15 (or else he will have to go naked).”
⁴⁹tn On the translation of ajschmosuvnh (aschmosunh) as “shameful condition” see LN 25.202. The indefinite third person plural (“and they see”) has been translated as a passive here.
⁵⁰sn 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.
⁵¹tn Here kaiv (kai) has been translated as “now” to indicate the resumption and conclusion of the remarks about the pouring out of the sixth bowl.
⁵²tn Grk “they”; the referent (the demonic spirits, v. 14) has been specified in the translation for clarity.
⁵³tn Grk “gathered them”; the referent (the kings and [implied] their armies, v. 14) has been specified in the translation for clarity.
⁵⁴tc There are many variations in the spelling of the name among the Greek manuscripts, although Í A E and some 95 minuscules have &Armagedwvn (&armagedwn). 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.”
⁵⁵tn Here kaiv (kai) is translated as “finally” to indicate the conclusion of the seven bowl judgments.
⁵⁶tn Grk “the seventh”; the referent (the seventh angel) has been specified in the translation for clarity.
⁵⁷tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
⁵⁸tn Or “sounds,” “voices.” It is not entirely clear what this refers to. BAGD 870 s.v. fwnhv 1 states, “In Rv we have ajstrapaiV kaiV fwnaiV kaiV brontaiv (cf. 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? …”)
⁵⁹tn The singular a[nqrwpo" (anqrwpo") is used generically here to refer to the human race.
⁶⁰tn Here kaiv (kai) has not been translated because of differences between Greek and English style.
⁶¹tn Or “of the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
⁶²tn Grk “fell.”
⁶³tn Here kaiv (kai) has been translated as “so” to indicate the implied result of Babylon’s misdeeds (see Rev 14:8).
⁶⁴tn 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”).
⁶⁵tn Following BAGD 365 s.v. qumov" 2, the combination of the genitives of qumov" (qumo") and ojrghv (orgh) in Rev 16:19 and 19:15 are taken to be a strengthening of the thought as in the OT and Qumran literature (Exod 32:12; Jer 32:37; Lam 2:3; CD 10:9). Thus in Rev 14:8 (to which the present passage alludes) and 18:3 there is irony: the wine of immoral behavior with which Babylon makes the nations drunk becomes the wine of God’s wrath for her.
⁶⁶tn Grk “And every.” Here kaiv (kai) has not been translated because of differences between Greek and English style.
⁶⁷tn Or “vanished.”
⁶⁸sn Every island fled away and no mountains could be found. Major geographical and topographical changes will accompany the Day of the Lord.
⁶⁹tn Here BAGD 803 s.v. talantiai'o" states, “weighing a talent…cavlaza megavlh wJ" talantiaiva a severe hailstorm with hailstones weighing a talent (the talent=125 librae, or Roman pounds of 12 ounces each) (heavy as a hundred-weight RSV) Rv 16:21.” This means each hailstone would weigh just under 100 pounds or 40 kilograms.
⁷⁰tn 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.
⁷¹tn Grk “on men,” but a[nqrwpo" (anqrwpo") is used here in a generic sense to refer to people in general (the hailstones did not single out adult males, but would have also fallen on women and children).
⁷²tn Grk “the men”; for stylistic reasons the pronoun “they” is used here.
⁷³tn Grk “the plague of it.”
⁷⁴tn Grk “since the plague of it was exceedingly great.”
¹tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence within the narrative.
²tn Here one Greek term, krivma (krima), is translated by the two English terms “condemnation” and “punishment.” See BAGD 450 s.v. 4.b, “mostly in an unfavorable sense, of the sentence of condemnation, also of the condemnation and the subsequent punishment itself 2 Pt 2:3; Jd 4…toV kr. th'" povrnh" the condemnation and punishment of the harlot Rv 17:1.”
³tn This is the same word translated “sexual immorality” earlier in the verse, but here the qualifier “sexual” has not been repeated for stylistic reasons.
⁴tn Here kaiv (kai) has been translated as “so” to indicate the implied result of the angel’s invitation to witness the fate of the prostitute.
⁵tn Or “desert.”
⁶tn The word “there” is not in the Greek text, but is supplied for stylistic reasons.
⁷tn Here kaiv (kai) has been translated as “now” to indicate the detailed description of the woman, which is somewhat parenthetical in nature.
⁸tn The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors.
⁹tn Grk “gilded with gold” (an instance of semantic reinforcement, see LN 49.29).
¹⁰tn 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.
¹¹tc Several manuscripts (including 1611 1854 2053 Byz^K) read “adulteries of the earth” (porneiva" th'" gh'", porneia" th" gh"). Other manuscripts (Í syr^h) read “her adulteries and the earth’s” (porneiva" aujth'" kaiV th'" gh'", porneia" auth" kai th" gh"). Still other manuscripts (A 1006 1841) read “her adulteries” (porneiva" aujth'"). It seems that the first reading “adulteries of the earth” was a scribal mistake which makes very little sense (i.e., since the focus is on the woman and not on the world at this point), and was probably due to the presence of “of the world” (th'" gh'") at the end of v. 5. The original wording seems to be “her adulteries” or “her immorality” and Codex Í et al have conflated the two readings.
¹²tn Here kaiv (kai) has not been translated because of differences between Greek and English style.
¹³tn Some translations consider the word musthvrion (musthrion, “mystery”) a part of the name written (“Mystery Babylon the Great,” so KJV, NIV), but the gender of both o[noma (onoma, “name”) and musthvrion are neuter, while the gender of “Babylon” is feminine. This strongly suggests that musthvrion should be understood as an appositive to o[noma (“a name, i.e., a mystery”).
¹⁴tn Or “of the witnesses to Jesus.” Here the genitive *Ihsou' (Ihsou) is taken as an objective genitive; Jesus is the object of their testimony.
¹⁵tn Here kaiv (kai) has not been translated because of differences between Greek and English style.
¹⁶tn Grk “I marveled a great marvel” (an idiom for great astonishment).
¹⁷tn Here kaiv (kai) has been translated as “but” to indicate the contrast present in this context.
¹⁸tn 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.
¹⁹tn On this term BAGD 2 s.v. a[busso" 2 states, “abyss, depth, underworld…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 qhrivon, the Antichrist 11:7; 17:8; of Abaddon (q.v.), the angel of the underworld 9:11…frevar th'" aj. 9:1f; capable of being sealed 9:1; 20:1, 3.”
²⁰tn Here kaiv (kai) has not been translated because of differences between Greek and English style.
²¹tn Some translations take the o{ti (oti) 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 o{ti clause has been assimilated into the main clause: “when they see the beast, that he was…” = “when they see that the beast was” (so BAGD 588-89 s.v. o{ti 1.b.z, where Rev 17:8 is listed).
²²tn Grk “Here is the mind that has wisdom.”
²³tn 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.
²⁴tn That is, one currently reigns.
²⁵tn Here kaiv (kai) has not been translated because of differences between Greek and English style.
²⁶tn Here kaiv (kai) has not been translated because of differences between Greek and English style.
²⁷tn For the translation “ruling authority” for ejxousiva (exousia) see LN 37.35.
²⁸tn The word “kings” is not in the Greek text, but has been supplied to clarify the referent.
²⁹tn See BAGD 508 s.v. metav A.II.1.a.
³⁰tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence within the narrative.
³¹tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
³²tn Grk “and throngs,” but kaiv (kai) is not 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.
³³tn Here kaiv (kai) has not been translated because of differences between Greek and English style.
³⁴tn A new sentence was started here in the translation. Here kaiv (kai) has not been translated because of differences between Greek and English style.
³⁵tn The final clause could also be turned into an adverbial clause of means: “They will consume her flesh by burning her with fire.”
³⁶tn Grk “hearts.”
³⁷tn Or “his intent.”
³⁸tn The infinitive poih'sai (poihsai) was translated here as giving the logical means by which God’s purpose was carried out.
³⁹tn On this term BAGD 163 s.v. gnwvmh 4 states, “decision, declaration…g. ajgaqhv favorable decision 1 Cl 8:2; cf. B 2:9; Rv 17:17.”
⁴⁰tn For this translation see BAGD 134 s.v. basileiva 1, “kingship, royal power, royal rule, kingdom.”
⁴¹tn Or “completed.”
⁴²tn Grk “And.” Because this remark is somewhat resumptive in nature, “as for” is used in the translation.
¹tn Grk “glory”; but often in the sense of splendor, brightness, or radiance (see LN 14.49).
²tn Here kaiv (kai) has not been translated because of differences between Greek and English style
³tn Or “It” (the subject is embedded in the verb in Greek; the verb only indicates that it is third person). Since the city has been personified as the great prostitute, the feminine pronoun was used in the translation.
⁴tn Here BAGD 867 s.v. fulakhv 3 states, “the place of guarding, prison…Of the underworld or the place of punishment in hell (pneu'ma 2 and 4c) 1 Pt 3:19 (BReicke, The Disobedient Spirits and Christian Baptism ’46, 116f). It is in the ful. in the latter sense that Satan will be rendered harmless during the millennium Rv 20:7. The fallen city of Babylon becomes a fulakhv haunt for all kinds of unclean spirits and birds 18:2a, b.”
⁵tc There are several problems in this verse. It seems that according to the manuscript evidence the first two phrases (i.e., “and a haunt for every unclean spirit, and a haunt for every unclean bird” [kaiV fulakhV pantoV" pneuvmato" ajkaqavrtou kaiV fulakhV pantoV" ojrnevou ajkaqavrtou]) are to be regarded as authentic, though there are some manuscript discrepancies. The third phrase (“a haunt for every unclean animal” [kaiV fulakhV pantoV" qhrivou ajkaqavrtou]), however, is more problematic since it is missing in several important manuscripts (Í C^vid 046 1611 2053 Byz). The passage as a whole, including the third phrase, seems to be an allusion to Isa 13:21 and 34:11. It seems reasonable, in such a case, to assume that since there is good manuscript evidence to support the third phrase (A P 2329), it probably dropped out of certain manuscripts because of its similarity to the two preceding clauses. (Note: the same kind of thing probably occurred with Codex A regarding the second phrase: “a haunt for unclean birds.”) It is the presence of all three phrases in the original that most likely gave rise to the divergent manuscript evidence we possess today.
⁶tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
⁷tc Several manuscripts (Í A C 1006 1611 Byz), many of which are good, read “have fallen” (peptwvkasin [peptwkasin] or pevptwkan [peptwkan]; 2042 reads pevptwken [peptwken]). Other manuscripts (1006^c 2329 it^ar vg syr^h et pauci) read “have drunk” (pevpwkan/pepwvkasin or pevpwken [pepwkan/pepwkasin or pepwken]). The more difficult reading and that which has the best manuscript support is “have fallen.” That it is not too difficult is evidenced by the fact that the Byz (en bloc), which has a tendency to smooth out problems, left it stand as is. Nonetheless, it is somewhat difficult, and for that reason certain manuscripts have changed it to “have drunk” to agree with the idea of “wine” (oi[nou, oinou). One can understand how this could happen: a scribe coming to the text and seeing the term “wine” expects a verb of drinking. When he sees “have fallen” and knows that in Greek the verbs “have fallen” and “have drunk” are spelled similarly, he concludes that there has been a slip of the pen in the manuscript he is using, which he then seeks to correct back to the “have drunk” reading. This appears to be more reasonable than to conclude that three early uncials (i.e., Í A C) all felt the need to change “have drunk” (pevpwkan) to “have fallen” (pevptwkan), even if “fallen” occurs in the immediate context (“fallen, fallen, [e[pesen e[pesen, epesen epesen] Babylon the great” in the preceding verse). The original reading is, tentatively, “have fallen,” and thus the Seer intends to focus on the effects of wine, namely, a drunken stupor.
⁸tn See the notes on the words “passion” in Rev 14:8 and “wrath” in 16:19.
⁹tn According to BAGD 771 s.v. strh'no" and strhniavw, these terms can refer either to luxury or sensuality. In the context of Rev 18, however (as LN 88.254 indicate) the stress is on gratification of the senses by sexual immorality, so that meaning was emphasized in the translation here.
¹⁰tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence within the narrative.
¹¹tn On ejkollhvqhsan (ekollhqhsan) BAGD 441 s.v. kollavw 2.a.b states, “fig. cling to=come in close contact with (cf. Ps 21:16; 43:26 ejkollhvqh eij" gh'n hJ gasthVr hJmw'n. The act.=‘bring into contact’ PGM 5, 457 kollhvsa" t. livqon tw'/ wjtivw/) ejkollhvqhsan aiJ aJmartivai a[cri t. oujranou' the sins have touched the heaven = reached the sky (two exprs. are telescoped) Rv 18:5.”
¹²tn Or “up to the sky” (the same Greek word means both “heaven” and “sky”).
¹³tn That is, remembered her sins to execute judgment on them.
¹⁴tn Or “her sins.”
¹⁵tn The word “others” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
¹⁶tn On this term BAGD 199 s.v. diplovw states, “to double taV dipla' pay back double Rv 18:6.”
¹⁷tn “As much as” is the translation of o{sa (osa).
¹⁸tn On the term ejstrhnivasen (estrhniasen) BAGD 771 s.v. strhniavw states, “live in luxury, live sensually Rv 18:7. W. porneuvein vs. 9.”
¹⁹tn Grk “said in her heart,” an idiom for saying something to oneself.
²⁰tn Grk “For this reason, her plagues will come.”
²¹tn This is the same Greek word (pevnqo", penqo") translated “grief” in vv. 7-8.
²²tn Here “burned down” was used to translate katakauqhvsetai (katakauqhsetai) because a city is in view.
²³tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
²⁴tn On the term ejstrhnivasen (estrhniasen) BAGD 771 s.v. strhniavw states, “live in luxury, live sensually Rv 18:7. W. porneuvein vs. 9.”
²⁵tn Grk “from the burning of her.” For the translation “the smoke from the fire that burns her up,” see LN 14.63.
²⁶tn Or “judgment,” condemnation,” “punishment.” BAGD 452 s.v. krivsi" 1.a.b states, “The word oft. means judgment that goes against a person, condemnation, and the punishment that follows…hJ kr. sou your judgment Rv 18:10.”
²⁷tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
²⁸tn On govmo" (gomos) BAGD 164 s.v. states, “load, freight…cargo of a ship…Ac 21:3. W. gen. of the owner Rv 18:11. W. gen. of content…g. crusou' a cargo of gold vs. 12.”
²⁹tn Grk “and silver,” but kaiv (kai) is not translated before most of these terms since English normally uses a coordinating conjunction only between the last two elements in a series of three or more
³⁰tn On this term BAGD 751 s.v. sirikov" states, “silk (en) subst. toV sirikovn silk cloth or garments w. other costly materials Rv 18:12.”
³¹tn On the translation of kovkkinon (kokkinon) as “scarlet cloth” see LN 6.170.
³²tn On the phrase pa'n xuvlon quvi>non (pan xulon qui>non) LN 3.63 states, “pertaining to being made or consisting of citron wood (that is, from a citron tree) —‘of citron wood.’ kaiV pa'n xuvlon quvi>non kaiV pa'n skeu'o" ejlefavntinon ‘and all kinds of things made of citron wood and all kinds of objects made of ivory’ Re 18:12. The citron tree belongs to the citrus family of plants, and it produces a pale yellow fruit somewhat larger than a lemon, the rind of which is often candied. In Re 18:12, however, the focus is upon the fine quality of the wood.”
³³tn On the term a[mwmon (amwmon) LN 5.23 states, “a generic term for any kind of spice, though often a specific reference to amomum, an Indian type of spice—‘spice, amomum.’ kinnavmwmon kaiV a[mwmon kaiV qumiavmata ‘cinnamon and spice and incense’ Re 18:13. In most translations a[mwmon is interpreted as spice in general.”
³⁴tn Or “myrrh,” a strong aromatic ointment often used to prepare a body for burial (LN 6.205).
³⁵tn The Greek term livbano" (libano") refers to the aromatic resin of a certain type of tree (LN 6.212).
³⁶tn On semivdali" (semidali") LN 5.10 states, “a fine grade of wheat flour—‘fine flour.’ oi\non kaiV e[laion kaiV semivdalin kaiV si'ton ‘wine and oil and fine flour and wheat’ Re 18:13. In some languages ‘fine flour’ may be best expressed as ‘expensive flour.’ Such a rendering fits well the context of Re 18:13.”
³⁷tn Or “and wagons.” On the term rJevdh (rJedh) see LN 6.53: “a four-wheeled carriage or wagon used for travel or the transportation of loads—‘carriage, wagon.’ The term rJevdh occurs only in Re 18:13 in a list of products bought and sold by merchants.”
³⁸tn Grk “and bodies and souls of men.” This could be understood (1) as a hendiadys (two things mentioned = one thing meant), referring only to slave trade; (2) it could be referring to two somewhat different concepts: slavery (bodies) and the cheapness of human life—some of the items earlier in the list of merchandise were to be obtained only at great cost of human life; or (3) a somewhat related idea, that the trade is in not just physical bodies (slavery) but human souls (people whose lives are destroyed through this trade).
³⁹tn On ojpwvra (opwra) LN 3.34 states, “ hJ ojpwvra sou th'" ejpiqumiva" th'" yuch'" ‘the ripe fruit for which you longed’ Re 18:14. In this one occurrence of ojpwvra in the NT, ‘ripe fruit’ is to be understood in a figurative sense of ‘good things.’”
⁴⁰tn Grk “you desired in your soul.”
⁴¹tn On liparov" (liparo") BAGD 475 s.v. states, “luxury Rv 18:14.”
⁴²tn On taV lamprav (ta lampra) BAGD 466 s.v. lamprov" 5 states, “splendor, in which a rich man takes delight (cf. Jos., Ant. 12, 220 dwreaV" douV" lamprav") Rv 18:14.”
⁴³tn Verse 14 is set in parentheses because in it the city, Babylon, is addressed directly in second person.
sn This verse forms a parenthetical aside in the narrative.
⁴⁴tn Grk “the merchants [sellers] of these things.”
⁴⁵tn Grk “her torment, weeping.” Because of the length and complexity of the Greek sentence, a new sentence was started in the translation by supplying the words “They will” here.
⁴⁶tn The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors.
⁴⁷tn Grk “gilded with gold” (an instance of semantic reinforcement, see LN 49.29).
⁴⁸tn On hjrhmwvqh (hrhmwqh) LN 20.41 states, “to suffer destruction, with the implication of being deserted and abandoned —‘to be destroyed, to suffer destruction, to suffer desolation.’ ejrhmovomai: mia'/ w{ra/ hjrhmwvqh oJ tosou'to" plou'to" ‘such great wealth has been destroyed within a single hour’ Re 18:17.”
⁴⁹tn On kubernhvth" (kubernhth") BAGD 456 s.v. states, “captain, steersman, pilot…lit. Rv 18:17.”
⁵⁰tn Or perhaps, “everyone who sails as a passenger.” On plevwn (plewn) BAGD 668 s.v. plevw states, “pa'" oJ ejpiV tovpon plevwn Rv 18:17 is uncertain in mng. and the rdg. varies. The majority prefer to interpret it as every one who sails along the coast… Cf. EbNestle, Einführung in das Griech. NT³ ’09, 182; AFridrichsen, K. Hum. Vetensk.-Samf. i Upps. Årsb. ’43, 31 note oJ ejpivtopon plevwn=one who sails occasionally, a passenger.—S. also IHeikel, StKr 106, ’34/’35, 317).”
⁵¹tn Grk “and as many as.”
⁵²tn Here the imperfect e[krazon (ekrazon) has been translated ingressively.
⁵³tn Grk “from the burning of her, saying.” For the translation “the smoke from the fire that burned her up,” see LN 14.63. Here the participle levgonte" (legontes, “saying”) has not been translated because it is redundant in contemporary English.
⁵⁴tn Grk “with weeping and mourning, saying.” Here the participle levgonte" (legontes) has not been translated because it is redundant in contemporary English.
⁵⁵tn On hJrhmwvqh (Jhrhmwqh) LN 20.41 states, “to suffer destruction, with the implication of being deserted and abandoned —‘to be destroyed, to suffer destruction, to suffer desolation.’ ejrhmovomai: mia'/ w{ra/ hjrhmwvqh oJ tosou'to" plou'to" ‘such great wealth has been destroyed within a single hour’ Re 18:17.”
⁵⁶tn On the phrase “pronounced judgment” BAGD 450 s.v. krivma 5.a states, “The OT is the source of—a. the expr. krivnein toV kr. (cf. Zech 7:9; 8:16; Ezk 44:24) e[krinen oJ qeoV" toV krivma uJmw'n ejx aujth'" God has pronounced judgment for you against her or God has pronounced on her the judgment she wished to impose on you (HJHoltzmann, Hdb. 1893 ad loc.) Rv 18:20.”
⁵⁷tn Grk “God has judged a judgment of you of her.” Verse 20 is set in parentheses because in it the saints, etc. are addressed directly in the second person.
sn This verse forms a parenthetical aside in the narrative.
⁵⁸tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence within the narrative.
⁵⁹tn On o{rmhma ({ormhma) BAGD 581 s.v. states, “violent rush, onset oJrmhvmati blhqhvsetai Babulwvn Babylon will be thrown down with violence Rv 18:21.” LN 68.82 refers to the suddenness of the force or violence.
⁶⁰sn Thrown down is a play on both the words and the action. The angel’s action with the stone illustrates the kind of sudden violent force with which the city will be overthrown.
⁶¹tn The shift to a second person pronoun here corresponds to the Greek text.
⁶²tn Here kaiv (kai) has not been translated because of differences between Greek and English style.
⁶³tn On this term BAGD 814 s.v. tecnivth" states, “craftsman, artisan, designer…Of the silversmith Ac 19:24, 25 v.l., 38. Of the potter 2 Cl 8:2 (symbolically). pa'" tecnivth" pavsh" tevcnh" Rv 18:22.”
⁶⁴tn This is a different Greek word (muvlo", mulos) from the one for the millstone in v. 21 (muvlino", mulinos). See LN 7.68.
⁶⁵tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
⁶⁶tn On the term farmakeiva (farmakeia, “magic spells”) see LN 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.’ farmakeiva: ejn th'/ farmakeiva/ sou ejplanhvqhsan pavnta taV e[qnh ‘with your magic spells you deceived all the peoples (of the world)’ Re 18:23.”
⁶⁷tn Here kaiv (kai) has not been translated because of differences between Greek and English style.
⁶⁸tn The shift in pronouns from second to third person corresponds to the Greek text.
¹tn Grk “and of all.” The phrase “along with the blood” has been repeated from the previous clause for stylistic reasons.
²tn Compare the similar phrase in Rev 16:7.
³tn Or “has punished.” See BAGD 452 s.v. krivnw 4.b.a, describing the OT background which involves both the vindication of the innocent and the punishment of the guilty.
⁴tn Though dou'lo" (doulos) is here translated “servant,” the word does not bear the connotation of a free man serving another. BAGD 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” (BAGD 205 s.v. dou'lo"). The most accurate translation is “bondservant” (sometimes found in the ASV for dou'lo"), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
⁵tn Grk “from her hand” (referring to her responsibility in causing the blood of God’s followers to be shed).
⁶tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence within the narrative.
⁷tn Or “her smoke ascends forever and ever.”
⁸tn Grk “creatures fell down.” BAGD 659 s.v. pivptw 1.b.a.b. has “fall down, throw oneself to the ground as a sign of devotion, before high-ranking persons or divine beings.”
⁹tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence within the narrative.
¹⁰tn Though dou'lo" (doulos) is here translated “servant,” the word does not bear the connotation of a free man serving another. BAGD 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” (BAGD 205 s.v. dou'lo"). The most accurate translation is “bondservant” (sometimes found in the ASV for dou'lo"), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
¹¹tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence within the narrative.
¹²tn Grk “like the voice of a great crowd…saying.” Because of the complexity of the Greek sentence, a new sentence was started here in the translation by supplying the words “They were.”
¹³tc Several manuscripts (Ͳ P 1611 2053 2344 Byz^K lat et pauci.) read “the Lord our God” (kuvrio" oJ qeov" hJmw'n, kurio" Jo qeov" Jhmwn). Other important manuscripts (A 1006 1841 et pauci), however, omit the “our” (hJmw'n). Further, certain manuscripts (051 Byz^A) omit “lord” (kuvrio"), while others (including Í*) change the order of the statement to “the God our Lord” (oJ qeov" oJ kuvrio" hJmw'n). The expression “the Lord our God, the Almighty” occurs in 6 other places in Revelation (1:8; 4:8; 11:17; 15:3; 16:7; 21:22—there is no significant textual deviation in these verses with regard to the addition or omission of “our”) and the pronoun “our” is never used. This would tend to argue for it not being original here. Its presence may have arisen due to liturgical motivations or to conform the expression to 19:1, 5.
¹⁴tn On this word BAGD 608 s.v. pantokravtwr states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(oJ) kuvrio" oJ qeoV" oJ p. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”
¹⁵tn This verb and the next two verbs are hortatory subjunctives (giving exhortations).
¹⁶tn On the term translated “fine linen,” BAGD 148 s.v. buvssino" states, “made of fine linen…subst. toV b. fine linen, linen garment…Rv 18:12, 16; 19:8.”
¹⁷sn This phrase is treated as a parenthetical explanation by the author.
¹⁸tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence within the narrative.
¹⁹tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
²⁰tn Here kaiv (kai) has been translated as “so” to indicate the implied result of the angel’s announcement.
²¹tn Grk “I fell down at his feet.” BAGD 659 s.v. pivptw 1.b.a.b. has “fall down, throw oneself to the ground as a sign of devotion, before high-ranking persons or divine beings.”
²²tn Here kaiv (kai) has been translated as “but” to indicate the contrast present in this context.
²³tn On the elliptical expression o{ra mhv (ora mh) BAGD 578 s.v. oJravw 2.b.b states: “Elliptically…o{ra mhv (sc. poihvsh/") take care! don’t do that! Rv 19:10; 22:9.”
²⁴tn The lowliness of a slave is emphasized in the Greek text with the emphatic position of suvndoulo" (sundoulo"). The use of “only” helps to bring this nuance out in English.
²⁵tn Traditionally, “fellow servant” or “fellow bondservant.” Though dou'lo" (doulos) is normally translated “servant,” the word does not bear the connotation of a free man serving another. BAGD 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” (BAGD 205 s.v. dou'lo"). The most accurate translation is “bondservant” (sometimes found in the ASV for dou'lo"), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
²⁶tn Grk “brothers.” Here the term “brother” means “fellow believer” or “fellow Christian” (cf. BAGD 16 s.v. ajdelfov" 2).
²⁷tn The genitive *Ihsou' (Ihsou) is translated as an objective genitive here. A subjective genitive, also possible, would produce the meaning “who hold to what Jesus testifies.”
²⁸tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence within the narrative.
²⁹tn The phrase “and here came” expresses the sense of kaiV ijdouv (kai idou).
³⁰tn A new sentence was started in the translation at this point and kaiv (kai) was not translated because of differences between Greek and English style.
³¹tn Or “in righteousness,” but since the context here involves the punishment of the wicked and the vindication of the saints, “justice” was preferred.
³²tn The genitive noun purov" (puros) is translated as an attributive genitive (see also Rev 1:14).
³³tn For the translation of diavdhma (diadhma) as “diadem crown” see LN 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.
³⁴tn Grk “head, having.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
³⁵tn Although many translations supply a prepositional phrase to specify what the name was written on (“upon Him,” NASB; “on him,” NIV), there is no location for the name specified in the Greek text.
³⁶tn Or perhaps “soaked.”
tc It appears that “dipped” (bebammevnon, bebammenon), supported by several uncials and other witnesses (A 046 051 Byz), is the original reading and that due to the lack of the preposition “in” (ejn, en) after the verb, and also probably because of Isa 63:3, several manuscripts and versions have changed the text to “sprinkled” (either rJantivzw [rJantizw; so P 1006 et pauci] or rJaivnw [rJainw; so 2053 2062] or in one case periraivnw [perirainw; Ͳ]). The reading most likely to give rise to the others is “dipped.”
³⁷tn Grk “the name of him is called.”
³⁸tn Here kaiv (kai) has not been translated because of differences between Greek and English style.
³⁹tn On the term translated “fine linen,” BAGD 148 s.v. buvssino" states, “made of fine linen…subst. toV b. fine linen, linen garment…Rv 18:12, 16; 19:8.”
⁴⁰tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
⁴¹tn Here kaiv (kai) is not translated because of differences between Greek and English style.
⁴²tn Grk “will shepherd.”
⁴³tn Or “scepter.” The Greek term rJavbdo" (rJabdo") can mean either “rod” or “scepter.” The phrase “He will rule…rod” is an allusion to Ps 2:9.
⁴⁴sn He stomps the winepress. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process), and Rev 14:20.
⁴⁵tn The genitive qumou' (qumou) is translated as an attributed genitive. Following BAGD 365 s.v. qumov" 2, the combination of the genitives of qumov" (qumos) and ojrghv (orgh) in Rev 16:19 and 19:15 are taken to be a strengthening of the thought as in the OT and Qumran literature (Exod 32:12; Jer 32:37; Lam 2:3; CD 10:9).
⁴⁶tn On this word BAGD 608 s.v. pantokravtwr states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(oJ) kuvrio" oJ qeoV" oJ p. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”
⁴⁷tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence within the narrative.
⁴⁸tn The precise significance of ejn (en) here is difficult to determine.
⁴⁹tn On mesouranhvmati (mesouranhmati) here see LN 1.10: “high in the sky, midpoint in the sky, directly overhead, straight above in the sky.” The birds mentioned here are carrion birds like vultures, circling high overhead, and now being summoned to feast on the corpses.
⁵⁰tn This is the same Greek word (dei'pnon, deipnon) used in 19:9.
⁵¹tn The i{na (ina) clause, insofar as it is related to the first imperative, has the force of an imperative.
⁵²tn The idea of eating “your fill” is evident in the context with the use of cortavzw (cortazw) in v. 21.
⁵³tn Grk “chiliarchs”; normally a chiliarch was a military officer commanding a thousand soldiers, but here probably used of higher-ranking commanders like generals (see LN 55.15; cf. Rev 6:15).
⁵⁴tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence within the narrative.
⁵⁵tn Here kaiv (kai) has been translated as “now” to indicate the introduction of an unexpected development in the account: the opposing armies do not come together in battle; rather the leader of one side is captured.
⁵⁶tn For this meaning see BAGD 271 s.v. ejnwvpion 5.c, “by the authority of, on behalf of Rv 13:12, 14; 19:20.”
⁵⁷tn Traditionally, “brimstone.”
⁵⁸tn Here kaiv (kai) has not been translated because of differences between Greek and English style.
⁵⁹tn On the translation of ejcortavsqhsan (ecortasqhsan) BAGD 884 s.v. cortavzw 1 states, “of animals pavnta taV o[rnea ejcortavsqhsan ejk tw'n sarkw'n aujtw'n all the birds gorged themselves with their flesh Rv 19:21 (cf. Test. Jud. 21:8).”
¹tn Grk “And.” Here kaiv (kai) has been translated as “then” to indicate the implied sequence within the narrative.
²tn The word “holding” is implied. The two clauses “having the key of the abyss” and “a great chain in his hand” can be construed in two ways: (1) both are controlled by the participle e[conta (econta) and both are modified by the phrase “in his hand”—“having in his hand the key to the abyss and a great chain.” (2) The participle e[conta refers only to the key, and the phrase “in his hand” refers only to the chain—“having the key of the abyss and holding a great chain in his hand.” Because of the stylistic tendency in Rev to use the verb e[cw (ecw) to mean “hold (something)” and the phrase “in his hand” forming a “bracket” along with the verb e[cw around both the phrases in question, the first option is preferred.
³tn Here kaiv (kai) has not been translated because of differences between Greek and English style.
⁴tn Grk “he”; the referent (the angel introduced in v. 1) has been specified in the translation for clarity.
⁵tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
⁶tn Or “and shut.” While the lexical force of the term is closer to “shut,” it is acceptable to render the verb e[kleisen (ekleisen) as “locked” here in view of the mention of the key in the previous verse.
⁷tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence within the narrative.
⁸tn Grk “I saw thrones, and those seated on them, and judgment was given to them.” BAGD 450 s.v. krivma 3 says, “judging, judgment, the action or function of a judge krivma ejdovqh aujtoi'" authority to judge was given to them Rv 20:4.”
⁹tn Grk “God, and who.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “these” as subject.
¹⁰tn Here kaiv (kai) has not been translated because of differences between Greek and English style.
¹¹tn On the use of the aorist e[zhsan (ezhsan) BAGD 336 s.v. zavw 1.a.b says, “of dead persons who return to life become alive again of men (3 Km l7:23) Mt 9:18; Ac 9:41; 20:12; Rv 20:4, 5.”
¹²sn This statement appears to be a parenthetical comment by the author.
¹³tn Grk “who has a share.”
¹⁴tn The shift from the singular pronoun (“the one”) to the plural (“them”) in the passage reflects the Greek text: the singular participle oJ e[cwn (Jo ecwn) is followed by the plural pronoun touvtwn (toutwn). In the interests of English style, this is obscured in most modern translations except the NASB.
¹⁵tn Here kaiv (kai) has been translated as “now” to indicate the transition to a new topic.
¹⁶tn Or “mislead.”
¹⁷sn The battle with Gog and Magog is described in the OT in Ezek 38:1-39:20.
¹⁸tn Grk “of whom the number of them [is] like the sand of the sea” (an allusion to Isa 10:22).
¹⁹tn Here kaiv (kai) has not been translated because of differences between Greek and English style.
²⁰tn The shift here to past tense reflects the Greek text.
²¹tn On the phrase “broad plain of the earth” BAGD 666 s.v. plavto" 1 states, “toV plavto" th'" gh'" Rv 20:9 comes fr. the OT (Da 12:2 LXX. Cf. Hab 1:6; Sir 1:3). But the sense is not clear. Breadth=the broad plain of the earth is perh. meant to provide room for the countless enemies of God vs. 8, but the ‘going up’ is better suited to Satan (vs. 7) who has recently been freed, and who comes up again fr. the abyss (vs. 3).” The referent here thus appears to be a plain large enough to accommodate the numberless hoards that have drawn up for battle against the Lord Christ and his saints.
²²tn Or “surrounded.”
²³tn On the term parembolhv (parembolh) BAGD 625 s.v. 1 states, “Mostly used as a military t[echnical] t[erm]. …so always in our lit. …a (fortified) camp…hJ parembolhV tw'n aJgivwn Rv 20:9 is also to be understood fr. the OT use of the word.”
²⁴tn Here kaiv (kai) has been translated as “but” to indicate the contrast present in this context.
²⁵tn See LN 20.45 for the translation of katesqivw (katesqiw) as “to destroy utterly, to consume completely.”
²⁶tn Or “misled.”
²⁷tn Traditionally, “brimstone.”
²⁸tn The verb in this clause is elided. In keeping with the previous past tenses some translations supply a past tense verb here (“were”), but in view of the future tense that follows (“they will be tormented”), a present tense verb was used to provide a transition from the previous past tense to the future tense that follows.
²⁹tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence within the narrative.
³⁰tn Traditionally, “great,” but mevga" (megas) here refers to size rather than importance.
³¹tn Or “and the sky.” The same Greek word means both “heaven” and “sky,” and context usually determines which is meant. In this apocalyptic scene, however, it is difficult to be sure what referent to assign the term.
³²tn Or “vanished.”
sn The phrase the earth and the heaven fled from his presence can be understood (1) as visual imagery representing the fear of corruptible matter in the presence of God, but (2) it can also be understood more literally as the dissolution of the universe as we know it in preparation for the appearance of the new heaven and new earth (Rev 21:1).
³³tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
³⁴tn Grk “another book was opened, which is of life.”
³⁵tn Here kaiv (kai) has been translated as “so” to indicate the implied result of the books being opened.
³⁶tn Grk “from the things written in the books according to their works.”
³⁷tn Here kaiv (kai) has not been translated because of differences between Greek and English style.
³⁸sn Here Death is personified (cf. 1 Cor 15:55).
³⁹tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence within the narrative.
⁴⁰tn Here kaiv (kai) has not been translated because of differences between Greek and English style.
⁴¹tn The word “name” is not in the Greek text, but is implied.
⁴²tn Grk “he”; the pronoun has been intensified by translating as “that person.”
¹tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence within the narrative.
²tn For the translation of ajpevrcomai (apercomai; here ajph'lqan [aphlqan]) LN 13.93 has “to go out of existence—‘to cease to exist, to pass away, to cease.’”
³tn Or “dwelling place”; traditionally, “tabernacle”; literally “tent.”
⁴tn Or “humans.” In the translation “men and women” was used here because “people” occurs later in the verse and translates a different Greek word (laoiv, laoi).
⁵tn Grk “men, and he.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
⁶tc Many manuscripts (Í 046 Byz) do not contain the words “their God” (aujtw'n qeov", autwn qeos).
⁷tn Grk “God, and he.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here kaiv (kai) has not been translated.
⁸tc Several manuscripts (A P 051 1611 2053 Byz^A et pauci) omit the conjunction “because” (o{ti, oti) while others (͹ et pauci) omit the term “now” (e[ti, eti) and retain “because.” Another uncial manuscript (94) reads “for the former things” (taV gaVr prw'ta, ta gar prwta). Finally, certain manuscripts (1 1854 Byz^K et pauci) read “now, because the former things” (e[ti o{ti taV prw'ta). The omission of the term “because” could have been due to the similarity in spelling with “now” (cf. o{ti and e[ti). On the other hand, it might have been added to make the sense of the passage clearer: death and mourning and crying and pain are no more because the former things are gone. On the basis of external evidence, combined with the fact that while the shorter reading is more difficult it is not too difficult and that a scribe probably added the term for clarification, it is best to see the original text as not having the term “because.” (The addition of “for” [gavr] in manuscript 94 is yet another attempt to smooth out the grammar.) The passage is quite comprehensible without the conjunction and perhaps intended as such to create an atmosphere of solemnity.
⁹tn For the translation of ajpevrcomai (apercomai; here ajph'lqan [aphlqan]) LN 13.93 has “to go out of existence—‘to cease to exist, to pass away, to cease.’”
¹⁰tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
¹¹tn The words “it down” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
¹²tn Grk “faithful.”
¹³tn Or “It has happened.”
¹⁴tn The word “water” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
¹⁵tn Or “as a free gift” (see LN 57.85).
¹⁶tn Or “who is victorious”; traditionally, “who overcomes.”
¹⁷tn On the term farmakeiva (farmakeia, “magic spells”) see LN 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.’ farmakeiva: ejn th'/ farmakeiva/ sou ejplanhvqhsan pavnta taV e[qnh ‘with your magic spells you deceived all the peoples (of the world)’ Re 18:23.”
¹⁸tn Grk “their share.”
¹⁹tn Traditionally, “brimstone.”
²⁰tn Grk “sulfur, which is.” The relative pronoun has been translated as “that” to indicate its connection to the previous clause. The nearest logical antecedent is “the lake [that burns with fire and sulfur],” although “lake” (livmnh, limnh) is feminine gender, while the pronoun “which” (o{, o) is neuter gender. This means that (1) the proper antecedent could be “their place” (Grk “their share,”) agreeing with the relative pronoun in number and gender, or (2) the neuter pronoun still has as its antecedent the feminine noun “lake,” since agreement in gender between pronoun and antecedent was not always maintained, with an explanatory phrase occurring with a neuter pronoun regardless of the case of the antecedent. In favor of the latter explanation is Rev 20:14, where the phrase “the lake of fire” is in apposition to the phrase “the second death.”
²¹tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence within the narrative.
²²tn Here kaiv (kai) has been translated as “so” to indicate the implied result of the angel’s invitation.
²³tn Grk “to a mountain great and high.”
²⁴tn Grk “from God, having the glory of God.” Here a new sentence was started in the translation by supplying the words “the city” to refer back to the previous clause and translating the participle (“having”) as a finite verb.
²⁵tn On the term ijavspidi (iaspidi) BAGD s.v. i[aspi" states, “jasper, a precious stone found in various colors, mostly reddish, somet. green…, brown, blue, yellow, and white. In antiquity the name was not limited to the variety of quartz now called jasper, but could designate any opaque precious stone. Rv 21:18f. W. livqo" 4:3. livqo" i[aspi" krustallivzwn a stone of crystal-clear jasper 21:11 (cf. Is 54:12); perh. the opal is meant here; acc. to some, the diamond.”
²⁶tn Grk “jasper, having.” Here a new sentence was started in the translation.
²⁷tn Grk “a (city) wall great and high.”
²⁸tn On this term BAGD 729 s.v. pulwvn 1 states, “gate, esp. of the large gate at the entrance of temples and palaces…Of the gates of the heavenly Jerusalem…oiJ pulw'ne" aujth'" ouj mhV kleisqw'sin Rv 21:25; cf. vss. 12a, b, 13a, b, c, d, 15, 21a, b; 22:14.”
²⁹tn Grk “of the sons of Israel.” The translation “nation of Israel” is given in LN 11.58.
³⁰tn Grk “on them”; the referent (the gates) has been specified in the translation for clarity.
³¹tn The words “There are” have been supplied to make a complete English sentence. This is a continuation of the previous sentence, a lengthy and complicated one in Greek.
³²tn The word “side” has been supplied four times in this verse for clarity.
³³tn Here kaiv (kai) has not been translated because of differences between Greek and English style.
³⁴tn Grk “the one”; the referent (the angel of v. 9) has been specified in the translation for clarity.
³⁵tn Here kaiv (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the description of the city.
³⁶tn Or “the city lies square.” On kei'mai (keimai) in this context, BAGD 426 s.v. b states, “of things lie…hJ povli" tetravgwno" kei'tai is laid out as a square Rv 21:16.”
³⁷tn Here kaiv (kai) has not been translated because of differences between Greek and English style.
³⁸tn Grk “with the rod”; the word “measuring” is supplied from the description in v. 15.
³⁹tn Or “two thousand two hundred kilometers,” Grk “12,000 stades.” A stade was a measure of length about 607 ft (185 m).
⁴⁰tn Here the measurement was kept in cubits in the translation because of the possible symbolic significance of the number 144 (12 times 12).
⁴¹tn Here LN 81.1 translate the phrase mevtron ajnqrwvpou, o{ ejstin ajggevlou (metron anqrwpou, {o estin angelou) “‘the unit of measurement used by a person, that is, by an angel’ Re 21:17.” It is more likely that mevtron is an accusative of respect or reference.
⁴²tn Grk “its”; the referent (the city) has been specified in the translation for clarity. Here kaiv (kai) has not been translated because of differences between Greek and English style.
⁴³tn The phrase hJ ejndwvmhsi" tou' teivcou" (Jh endwmhsi" tou teicou") is difficult to translate precisely. BAGD 264 s.v. ejndwvmhsi" states, “interior structure, prob.=construction, hence material; perh. foundation tou' teivcou" Rv 21:18.” The phrase could then be translated, “the foundation of the city wall was jasper” or “the material used for the wall of the city was jasper.” The latter alternative has been used in the translation because the text goes on to discuss the foundation in 21:19 (using the term qemevlio" [qemelios]), which is somewhat redundant if the foundation is mentioned here.
⁴⁴tn Or “transparent crystal.” See LN 6.222, which notes the emphasis is on transparency here. The same Greek word, kaqarov" (kaqaros), means both “pure” (referring to the gold) and “transparent” (referring to the glass).
⁴⁵tn The perfect participle here is translated as an intensive (resultative) perfect.
⁴⁶sn Agate (also called chalcedony) is a semiprecious stone usually milky or gray in color (LN 2.32).
⁴⁷sn Onyx (also called sardonyx) is a semiprecious stone that comes in various colors (LN 2.35).
⁴⁸sn Carnelian is a semiprecious gemstone, usually red in color (LN 2.36).
⁴⁹sn Chrysolite refers to either quartz or topaz, golden yellow in color (LN 2.37).
⁵⁰sn Beryl is a semiprecious stone, usually blue-green or green in color (LN 2.38).
⁵¹sn Chrysoprase is a greenish type of quartz (LN 2.40).
⁵²sn Jacinth is a semiprecious stone, probably blue in color (also called “hyacinth,” but that translation is not used here because of possible confusion with the flower of the same name). See LN 2.41.
⁵³tn Here kaiv (kai) has not been translated because of differences between Greek and English style.
⁵⁴tn This refers to a major (broad) street (LN 1.103).
⁵⁵tn Here kaiv (kai) has been translated as “now” to indicate the transition to a new topic. Every verse from here to the end of this chapter begins with kaiv in Greek, but due to differences between Greek and contemporary English style, these have not been translated.
⁵⁶tn On this word BAGD 608 s.v. pantokravtwr states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(oJ) kuvrio" oJ qeoV" oJ p. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”
⁵⁷tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
⁵⁸tn Or “splendor”; Grk “glory.”
⁵⁹tn On the translation “during the day” see BAGD 346 s.v. hJmevra 1.a, “But also, as in class, wr,. of time within which someth. occurs, hJmevra" during the day Rv 21:25.”
⁶⁰tn The explanatory clause introduced by gavr (gar, “for”) has virtually the force of a parenthetical comment.
⁶¹tn Grk “honor,” but BAGD 817 s.v. timhv 2.b states, “An outstanding feature of the use of ti., as already shown in several passages, is its combination w. dovxa…of earthly possessions thVn dovxan kaiV thVn timhVn tw'n ejqnw'n Rv 21:26 (timhv concr.=an object of value: Ezk 22:25).”
⁶²tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
⁶³tn Here kaiv (kai) has been translated as “but” to indicate the contrast present in this context.
⁶⁴tn Here BAGD 438 s.v. koinov" 2 states, “of that which comes into contact w. anything and everything, and is therefore common, ordinary…Of that which is ceremonially impure Rv 21:27.”
⁶⁵tn Or “what is abhorrent”; Grk “who practices abominations.”
⁶⁶tn Grk “practicing abomination or falsehood.” Because of the way bdevlugma (bdelugma) has been translated (“does what is detestable”) it was necessary to repeat the idea from the participle poiw'n (poiwn, “practices”) before the term “falsehood.” On this term, BAGD 892 s.v. yeu'do" states, “poiei'n yeu'do" practice (the things that go with) falsehood (in the relig. sense) Rv 21:27; 22:15.” Cf. Rev 3:9.
⁶⁷tn Grk “those who are written”; the word “names” is implied.
¹tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence within the narrative.
²tn Grk “he”; the referent (the angel mentioned in 21:9, 15) has been specified in the translation for clarity.
³tn Grk “proceeding.” Water is more naturally thought to pour out or flow out in English idiom.
⁴tn Grk “its”; the referent (the city, the new Jerusalem) has been specified in the translation for clarity.
⁵tn This refers to a major (broad) street (LN 1.103).
⁶tn Grk “From here and from there.”
⁷tn Or “twelve crops” (one for each month of the year).
⁸tn The words “of the year” are implied.
⁹tn Or “be anything accursed” (LN 33.474).
¹⁰tn Grk “in it”; the referent (the city, the new Jerusalem) has been specified in the translation for clarity.
¹¹tn Grk “city, and his.” Although this is a continuation of the previous sentence in Greek, a new sentence was started here in the translation because of the introduction of the Lamb’s followers.
¹²tn Though dou'lo" (doulos) is here translated “servant,” the word does not bear the connotation of a free man serving another. BAGD 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” (BAGD 205 s.v. dou'lo"). The most accurate translation is “bondservant” (sometimes found in the ASV for dou'lo"), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
¹³tn Or “will serve.”
¹⁴tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence within the narrative.
¹⁵tn Grk “he”; the referent (the angel mentioned in 21:9, 15; 22:1) has been specified in the translation for clarity.
¹⁶tn Grk “faithful.”
¹⁷tn Though dou'lo" (doulos) is here translated “servant,” the word does not bear the connotation of a free man serving another. BAGD 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” (BAGD 205 s.v. dou'lo"). The most accurate translation is “bondservant” (sometimes found in the ASV for dou'lo"), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
¹⁸sn These lines are parenthetical, forming an aside to the narrative. The speaker here is the Lord Jesus Christ himself rather than the narrator.
¹⁹tn Or “I am John, the one who heard and saw these things.”
²⁰tn The pronoun “them” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
²¹tn Grk “I fell down and worshiped at the feet.” BAGD 659 s.v. pivptw 1.b.a.b. has “fall down, throw oneself to the ground as a sign of devotion, before high-ranking persons or divine beings.”
²²tn Here kaiv (kai) has been translated as “but” to indicate the contrast present here.
²³tn On the elliptical expression o{ra mhv ({ora mh) BAGD 578 s.v. oJravw 2.b.b states: “Elliptically…o{ra mhv (sc. poihvsh/") take care! don’t do that! Rv 19:10; 22:9.”
²⁴tn Grk “fellow slave.” Though suvndoulo" (sundoulos) is here translated “fellow servant,” the word does not bear the connotation of a free man serving another. BAGD 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” (BAGD 205 s.v. dou'lo"). The most accurate translation is “bondservant” (sometimes found in the ASV for dou'lo" [doulos]), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
²⁵tn Grk “keep” (an idiom for obedience).
²⁶tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
²⁷tn Grk “must do evil still.”
²⁸tn For this translation see LN 88.258; the term refers to living in moral filth.
²⁹tn Grk “filthy, and the.” This is a continuation of the previous sentence in Greek, but because of the length and complexity of the construction a new sentence was started in the translation.
³⁰tn The Greek term may be translated either “pay” or “pay back” and has something of a double meaning here. However, because of the mention of “wages” (“reward,” another word play with two meanings) in the previous clause, the translation “pay” for ajpodou'nai (apodounai) was used here.
³¹sn These lines are parenthetical, forming an aside to the narrative. The speaker here is the Lord Jesus Christ himself rather than the narrator.
³²tn Grk “so that there will be to them authority over the tree of life.”
³³tn On the term favrmakoi (farmakoi) see LN 53.101.
³⁴tn Or “lying,” “deceit.”
³⁵tn On this expression BAGD 725 s.v. prwi>nov" states, “early, belonging to the morning oJ ajsthVr oJ pr. the morning star, Venus Rv 2:28; 22:16.”
³⁶tn Grk “written.”
³⁷tc The Textus Receptus, on which the King James Version rests, reads “the book” of life (ajpoV bivblou, apo biblou) instead of “the tree” of life. When the Dutch humanist Desiderius Erasmus translated the NT he had access to no Greek manuscripts for the last six verses of Revelation. So he translated the Latin Vulgate back into Greek at this point. As a result he created 17 textual variants which have not been found in any Greek manuscripts to date! This is one of them. No Greek manuscript contains the words “the book” of life. It is thus decidedly inauthentic, while “the tree” of life, found in the best manuscripts, is clearly authentic.
³⁸tc Several manuscripts (Í 051^s Byz) read “amen” (ajmhvn, amhn) after “all” (pavntwn, pantwn). It is, however, not found in other important manuscripts (A 1006 1841). It is easier to account for its addition than its omission from the text if original. It seems that certain manuscripts added the term as a way to bring closure to the book, as was a typical practice among the scribes for other NT books as well.