1 tn (1:1) Grk "slaves." Although this translation frequently 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 God or of Jesus Christ voluntarily. The voluntary notion is not conspicuous here; hence, the translation "servants." In any case, the word does not bear the connotation of a free individual serving another. 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.). 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.
2tn (1:1) 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 (1:1) Or "He indicated it clearly" (L&N 33.153).
4tn (1:1) See the note on the word "servants" earlier in this verse.
5tn (1:2) "Then" is not in the Greek text, but is supplied to make the chronological succession clear in the translation.
6tn (1:2) The genitive phrase "about Jesus Christ" is taken as an objective genitive.
7tn (1:3) The word "this" is used to translate the Greek article th'" (ths), bringing out its demonstrative force.
8tn (1:3) 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 (1:3) The words "blessed are" are repeated from the beginning of this verse for stylistic reasons and for clarity.
10tn (1:3) Grk "keep." L&N 36.19 has "to continue to obey orders or commandments--`to obey, to keep commandments, obedience.'"
11sn (1:3) The time refers to the time when the things prophesied would happen.
12tn (1:4) Grk "John." The word "From" is not in the Greek text, but has been supplied to indicate the sender of the letter.
13sn (1:4) Asia in the NT is always the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia.
14tn (1:4) It is probable that the uJmi'n (Jumin) applies to both elements of the greeting, i.e., to both grace and peace.
15tc (1:4) The earliest and best MSS (Ì18vid 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 D. B. 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 here in Rev 1:4. Thus, it appears that John is wanting to leave the divine name untouched (perhaps to allude to God's immutability, or as a pointer to the Old Testament as the key to unlocking the meaning of this book), irrespective of what it "looks" like grammatically. The translation has placed the "he who is" in quotation marks to indicate to the reader that the syntactical awkwardness is intentional. For further comments see D. B. Wallace, Exegetical Syntax, 63.
16tn (1:4) 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."
17tn (1:5) 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."
18sn (1:5) The Greek term translated witness can mean both "witness" and "martyr."
19tc (1:5) The reading "set free" (luvsanti, lusanti) has better MS 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 MS; (2) an error of sight. Both "released" and "washed" look very similar (a difference of only one letter) which could have resulted in a simple error during the copying of a MS; (3) through scribal inability to appreciate that the Hebrew preposition 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 current question is what the author wrote in this verse.
tn (1:5) Or "and released us" (L&N 37.127).
20tn (1:5) 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.
21tn (1:6) The verb poievw (poiew) can indicate appointment or assignment rather than simply "make" or "do." See Mark 3:14 (L&N 37.106).
22tn (1:6) 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).
23tn (1:6) 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.
24tc (1:6) 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 MS 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).
25sn (1:7) An allusion to Dan 7:13.
26tn (1:7) Here kaiv (kai) was translated as ascensive.
27sn (1:7) An allusion to Zech 12:10.
28sn (1:7) In this context, tribes (fulaiv, fulai) could also be translated as "nations" or "peoples" (L&N 11.56).
29tn (1:7) 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.
30tn (1:7) 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 L&N 69.1.
31sn (1:7) These lines are placed in parentheses because they form an aside to the main argument.
32tc (1:8) The reading "Omega" (w\, w) has superior MS evidence (Í1 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.
33tn (1:8) 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."
34tn (1:9) 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.
35tn (1:9) 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."
36tn (1:9) The phrase "about Jesus" is translated as an objective genitive.
37tn (1:10) Or "in the spirit." "Spirit" could refer either to the Holy Spirit or the human spirit, but in either case John was in "a state of spiritual exaltation best described as a trance" (R. H. Mounce, Revelation [NICNT], 75).
38tn (1:10) 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)."
39tn (1:10) The conjunction kaiv (kai) is not introducing a coordinate thought, but one that is logically subordinate to the main verb ejgenovmhn (egenomhn).
40tn (1:11) 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.
41tn (1:12) 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.
42tn (1:12) Grk "with me." The translation "with me" implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, met= ejmou' (met' emou, "with me") was translated as "to me."
43tn (1:12) Grk "and turning I saw." The repetition of ejpistrevfw (epistrefw) is somewhat redundant in contemporary English and has been translated generally.
44tn (1:13) 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)." The term "son" here in this expression is anarthrous and as such lacks specificity. Some commentators and translations take the expression as an allusion to Daniel 7:13 and not to "the son of man" found in gospel traditions (e.g., Mark 8:31; 9:12; cf. D. E. Aune, Revelation [WBC], 2:800-1; cf. also NIV). Other commentators and versions, however, take the phrase "son of man" as definite, involving allusions to Dan 7:13 and "the son of man" gospel traditions (see G. K. Beale, Revelation [NIGTC], 771-72; NRSV).
45tn (1:13) Or "a wide golden sash," but this would not be diagonal, as some modern sashes are, but horizontal. The Greek term can refer to a wide band of cloth or leather worn on the outside of one's clothing (L&N 6.178).
46tn (1:14) Here dev (de) has not been translated.
47tn (1:14) 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.
48tn (1:14) The genitive noun purov" (puros) is translated as an attributive genitive.
49tn (1:15) 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." L&N 2.57 takes the word to refer to particularly valuable or fine bronze, but notes that the emphasis here and in Rev 2:18 is more on the lustrous quality of the metal.
50tc (1:15) Pepurwmevnh" (pepurwmenh", the genitive of the participle that means "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 MS 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 (1:15) Or "that has been heated in a furnace until it glows."
51tn (1:15) Grk "sound," but the idea is closer to the roar of a waterfall or rapids.
52tn (1:16) 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."
53tn (1:16) This is a continuation of the previous sentence in the Greek text, but a new sentence was started here in the translation.
54tn (1:17) 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.
55tn (1:17) Here the Greek conjunction kaiv (kai) is translated as a contrastive ("but") due to the contrast between the two clauses.
56tn (1:18) Here kaiv (kai) has not been translated because of differences between Greek and English style.
57tn (1:18) 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; Wis 16:13; 3 Macc 5:51; Pss. Sol. 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 (1:18) 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).
58tn (1:19) 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.
59tn (1:20) The words "is this" are supplied to make a complete sentence in English.
60tn (1:20) Or perhaps "the messengers."
1tn (2:1) The phrase "the following" after "write" is supplied to clarify that what follows is the content of what is to be written.
2tn (2:1) 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)" (D. B. 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 (2:1) 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 (2:1) 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. D. B. Wallace, Exegetical Syntax, 132.)
4sn (2:1) On seven stars in his right hand see 1:16.
5tn (2:1) Grk "lampstands of gold" with the genitive tw'n crusw'n (twn cruswn) translated as an attributive genitive.
6tn (2:2) 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 (2:2) 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 (2:2) 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 (2:3) 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 (2:3) The Greek word translated "persisted steadfastly" (uJpomonhv, Jupomonh) is the same one translated "steadfast endurance" in v. 2.
11tn (2:4) The Greek word translated "departed from" (ajfivhmi, afihmi; L&N 15.48) can actually be used of divorce (L&N 34.78), so the imagery here is very strong.
12tn (2:5) 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 (2:5) 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 (2:5) Or "you did formerly."
15tn (2:5) Although the final clause is somewhat awkward, it is typical of the style of Revelation.
16tn (2:6) 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 (2:6) 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 (2:6) The expression taV e[rga tw'n Nikolai>tw'n (ta erga twn Nikolaitwn) is translated as a subjective genitive.
19tn (2:7) 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 (2:7) Or "grant."
21tn (2:7) Or "stands."
22tc (2:7) The omission of "my" (mou, mou) after "God" (qeou', qeou) is well attested, supported by MSS Í A C and the Andreas of Caesarea group of Byz MSS. Its addition in MSS 1611, the ByzK 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 (2:8) Here kaiv (kai) has not been translated due to differences between Greek and English style.
24tn (2:8) The phrase "the following" after "write" is supplied to clarify that what follows is the content of what is to be written.
25tn (2:8) Grk "These things says [the One]..." See the note on the phrase "this is the solemn pronouncement of" in 2:1.
sn (2:8) The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.
26tn (2:8) Here kaiv (kai) has been translated as "but" to indicate the contrast present between these two phrases.
27tn (2:9) Or "know your suffering." This could refer to suffering or distress caused by persecution (see L&N 22.2).
28tn (2:9) 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 (2:9) The words "against you" are not in the Greek text, but are implied.
30sn (2:9) A synagogue was a place for Jewish prayer and worship, with recognized leadership (e.g., Mt 4:23, Mk 1:21, Lk 4:15, Jn 6:59).
31tn (2:10) Grk "is about to throw some of you," but the force is causative in context.
32tn (2:10) Or "tempted."
33tn (2:10) Or "experience persecution," "will be in distress" (see L&N 22.2).
34tn (2:10) 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."
35tn (2:11) Or "who is victorious"; traditionally, "who overcomes."
36tn (2:12) Here kaiv (kai) has not been translated due to differences between Greek and English style.
37tn (2:12) The phrase "the following" after "write" is supplied to clarify that what follows is the content of what is to be written.
38tn (2:12) Grk "These things says [the One]..." See the note on the phrase "this is the solemn pronouncement of" in 2:1.
sn (2:12) The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.
39sn (2:12) On the sharp double-edged sword see 1:16.
40tc (2:13) The shorter reading has superior MS 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.
41tn (2:13) Here kaiv (kai) has been translated as "Yet" to indicate the contrast between their location and their faithful behavior.
42tn (2:13) The present indicative verb kratei'" (kratei") has been translated as a progressive present.
43tn (2:13) Grk "the faith"; here the Greek article is used as a possessive pronoun (D. B. Wallace, Exegetical Syntax, 215).
44tn (2:13) Grk "the faith of me" (thVn pivstin mou, thn pistin mou) with the genitive "of me" (mou) functioning objectively.
45tn (2:13) Or "martyr." The Greek word mavrtu" can mean either "witness" or "martyr."
46tn (2:13) 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 (HNTC), 36-38.
47sn (2:14) See Num 22-24; 31:16.
48tn (2:14) That is, a cause for sinning. An alternate translation could be "who instructed Balak to cause the people of Israel to sin by eating food sacrificed to idols..."
49tn (2:14) Grk "sons," but the expression uiJoiV *Israhvl (Juioi Israhl) is an idiom for the people of Israel as an ethnic entity (see L&N 11.58).
50tn (2:14) 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."
51tn (2:15) The term oJmoivw" (Jomoiws, "likewise") is left untranslated because it is quite redundant.
sn (2:15) See the note on the term Nicolaitans in 2:6.
52tc (2:16) The "therefore" (ou\n, oun) is not found in Í 2053 ByzA or the Latin MSS. 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.
53tn (2:16) Grk "with them"; the referent (those people who follow the teaching of Balaam and the Nicolaitans) has been specified in the translation for clarity.
54tn (2:17) 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.
55tn (2:17) 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 (L&N 14.50; 79.27).
56tn (2:17) On the interpretation of the stone, L&N 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.'"
57tn (2:17) Or "know"; for the meaning "understand" see L&N 32.4.
58tn (2:18) Here kaiv (kai) has not been translated due to differences between Greek and English style.
59tn (2:18) The phrase "the following" after "write" is supplied to clarify that what follows is the content of what is to be written.
60tn (2:18) Grk "These things says [the One]..." See the note on the phrase "this is the solemn pronouncement of" in 2:1.
sn (2:18) The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.
61tn (2:18) Grk "a flame of fire." The Greek term purov" (puros) has been translated as an attributive genitive.
62tn (2:18) 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." L&N 2.57 takes the word to refer to particularly valuable or fine bronze, but notes that the emphasis here and in Rev 1:15 is more on the lustrous quality of the metal.
63tn (2:19) Grk "and 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.
64tn (2:19) Or "perseverance."
65tn (2:19) The phrase "In fact" is supplied in the translation to bring out the ascensive quality of the clause. It would also be possible to supply here an understood repetition of the phrase "I know" from the beginning of the verse (so NRSV). Grk "and your last deeds [that are] greater than the first."
66tn (2:20) The Greek article is translated here with demonstrative force.
67tc (2:20) The MS evidence for gunai'ka (gunaika) alone includes Í C P 1611 Old Latin. The MS evidence for the addition of "your" (sou, sou) includes A 1006 2351 ByzK. 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 2nd century) scribes might be prone to add "your" here.
68sn (2:20) 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.
69tn (2:20) 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..."
70tn (2:20) See the note on the word "servants" in 1:1.
71sn (2:20) 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.
72tn (2:21) Here kaiv (kai) has not been translated because of differences between Greek and contemporary English style.
73tn (2:21) Here kaiv (kai) has been translated as "but" to bring out the contrast present in this woman's obstinate refusal to repent.
74tn (2:22) Grk "onto a bed," in this context an idiom for severe illness (L&N 23.152).
75tn (2:22) Or "into great distress." The suffering here is not specified as physical or emotional, and could involve persecution.
76tn (2:23) Grk "her children," but in this context a reference to this woman's followers or disciples is more likely meant.
77tn (2:23) Grk "I will kill with death." qavnato" can in particular contexts refer to a manner of death, specifically a contagious disease (See BAGD 351 s.v. 1.e; L&N 23.158).
78tn (2:23) Grk "I will give." The sense of divdwmi (didwmi) in this context is more "repay" than "give."
79sn (2:23) This pronoun and the following one are plural in the Greek text.
80tn (2:23) Grk "each one of you according to your works."
81sn (2:24) That is, the teaching of Jezebel (v. 20).
82tn (2:24) Grk "deep things." For the translation "deep secrets" see L&N 28.76.
83tn (2:26) Or "who is victorious"; traditionally, "who overcomes."
84tn (2:26) 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.")
85tn (2:26) Or "over the Gentiles" (the same Greek word may be translated "Gentiles" or "nations").
86tn (2:27) Here kaiv (kai) is not translated because of differences between Greek and English style.
87tn (2:27) Grk "will shepherd."
88tn (2:27) Or "scepter." The Greek term rJavbdo" (rJabdo") can mean either "rod" or "scepter."
89sn (2:27) A quotation from Ps 2:9 (with the line introducing the quotation containing a partial allusion to Ps 2:8). See also Rev 12:5, 19:15.
90tn (2:28) 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.
91tn (2:28) 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 (3:1) Here kaiv (kai) has not been translated due to differences between Greek and English style.
2tn (3:1) The phrase "the following" after "write" is supplied to clarify that what follows is the content of what is to be written.
3tn (3:1) Grk "These things says [the One]..." See the note on the phrase "this is the solemn pronouncement of" in 2:1.
sn (3:1) The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.
4tn (3:1) Grk "who has" (cf. 1:16).
5tn (3:1) Grk "a name."
6tn (3:1) Here kaiv (kai) has been translated as "but" to indicate the contrast present in this context.
7tn (3:1) The prepositional phrase "in reality" is supplied in the translation to make explicit the idea that their being alive was only an illusion.
8tn (3:2) The verb e[mellon (emellon) is in the imperfect tense.
9tn (3:2) The perfect passive participle has been translated as an intensive (resultative) perfect here.
10tn (3:2) 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 (3:3) 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 (3:3) Grk "keep it," in the sense of obeying what they had initially been taught.
13tn (3:3) The negation here is with ouj mhv (ou mh, the strongest possible form of negation in Koine Greek).
14tn (3:3) Or "come on."
15tn (3:4) Grk "a few names"; here o[noma (onoma) is used by figurative extension to mean "person" or "people"; according to L&N 9.19 there is "the possible implication of existence or relevance as individuals."
16tn (3:4) Or "stained."
17tn (3:4) The word "dressed" is not in the Greek text, but is implied.
18tn (3:5) Or "who overcomes."
19tc (3:5) The change between "like[wise]" (ou{tw", Joutws) (Í* [A] C 1006 2344 vg cop) and "this one" (ou|to", Joutos) in Í1 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 (3:5) Or "white robes."
21tn (3:5) The negation here is with ouj mhv (ou mh, the strongest possible form of negation in Koine Greek).
22tn (3:5) Or "will never wipe out."
23tn (3:5) Here kaiv (kai) has been translated as "but" to indicate the contrast present in this context.
24tn (3:5) Grk "will confess."
25tn (3:7) Here kaiv (kai) has not been translated due to differences between Greek and English style.
26tn (3:7) The phrase "the following" after "write" is supplied to clarify that what follows is the content of what is to be written.
27tn (3:7) Grk "These things says [the One]..." See the note on the phrase "this is the solemn pronouncement of" in 2:1.
sn (3:7) The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.
28tn (3:7) 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 (3:7) See the note on the word "door" earlier in this verse.
30tn (3:8) Grk "I have given."
31tn (3:8) Grk "to shut it," but English would leave the direct object understood in this case.
sn (3:8) 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 (3:8) This translation is based on connecting the o{ti (Joti) 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 (3:8) Or "little power."
34tn (3:8) Here kaiv (kai) has been translated as "but" to indicate the contrast present in this context.
35tn (3:8) 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 L&N 36.19. This is the same word that is used in 3:10 (there translated "kept") where there is a play on words.
36tn (3:9) Grk "behold" (L&N 91.13).
37tc (3:9) 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 (3:9) The verb here is didw/' (didw, from the lexical form divdwmi [didwmi]) (cf. L&N 13.128).
38sn (3:9) See the note on synagogue in 2:9.
39tn (3:9) Here kaiv (kai) has been translated as "yet" to indicate the contrast between what these people claimed and what they were.
40tn (3:9) 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.
41tn (3:9) The verb here is proskunhvsousin (proskunhsousin), normally used to refer to worship.
42tn (3:9) Or "and know," "and recognize."
43tn (3:10) Or "obey." For the translation of threvw (threw) as "obey" see L&N 36.19. In the Greek there is a wordplay: "because you have kept my word... I will keep you," though the meaning of threvw is different each time.
44tn (3:10) The Greek term lovgon (logon) is understood here in the sense of admonition or encouragement.
45tn (3:10) Or "to persevere." Here uJpomonh'" (Jupomonhs) is translated as a genitive of reference/respect related to toVn lovgon (ton logon).
46tn (3:11) 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."
47sn (3:11) Your crown refers to a wreath consisting either of foliage or of precious metals formed to resemble foliage and worn as a symbol of honor, victory, or as a badge of high office--`wreath, crown' (L&N 6.192).
48tn (3:12) Or "who is victorious"; traditionally, "who overcomes."
49tn (3:12) Grk "I will make him," but the pronoun (aujtovn, auton, "him") is redundant in contemporary English and has not been translated here.
50tn (3:12) Here kaiv (kai) is not translated because of differences between Greek and English style.
51sn (3:12) This description of the city of my God is parenthetical, explaining further the previous phrase and interrupting the list of "new names" given here.
52tn (3:14) Here kaiv (kai) has not been translated due to differences between Greek and English style.
53tn (3:14) The phrase "the following" after "write" is supplied to clarify that what follows is the content of what is to be written.
54tn (3:14) Grk "These things says [the One]..." See the note on the phrase "this is the solemn pronouncement of" in 2:1.
sn (3:14) The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.
55tn (3:14) 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"; e.g., see R. H. Mounce, Revelation [NICNT], 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 gives the meaning "the first cause" for the word in Rev 3:14, a term that is too philosophical for the general reader, so the translation "originator" was used instead. 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.
56tn (3:16) Or "I intend."
57tn (3:16) 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 L&N 23.44. The situation confronting the Laodicean church is a dire one, however, and such a term is necessary if the modern reader is to understand the gravity of the situation.
58tn (3:17) 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.
59tn (3:17) Here kaiv (kai) has been translated as "but" to indicate the contrast present in this context.
60tn (3:17) 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.
61tn (3:18) Grk "I counsel you to buy."
62tn (3:18) 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.
63tn (3:18) 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 (D. B. Wallace, Exegetical Syntax, 89-90).
64sn (3:18) 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).
65tn (3:19) The Greek pronoun o{so" (Josos) means "as many as" and can be translated "All those" or "Everyone."
66tn (3:20) Grk "Behold."
67tn (3:20) Grk "come in to him."
sn (3:20) 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 D. B. 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.
68tn (3:21) Grk "The one who conquers, to him I will grant."
69tn (3:21) Or "who is victorious"; traditionally, "who overcomes."
70tn (3:21) Grk "I will give [grant] to him."
71tn (3:21) Or "have been victorious"; traditionally, "have overcome."
1tn (4:1) 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 (4:1) Or "in the sky" (the same Greek word means both "heaven" and "sky").
3tn (4:1) Grk "with me." The translation "with me" implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, met= ejmou' (met' emou, "with me") was translated as "to me."
4sn (4:1) The phrase speaking to me like a trumpet refers back to Rev 1:10.
5tn (4:1) 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.
6tn (4:2) Or "in the spirit." "Spirit" could refer either to the Holy Spirit or the human spirit, but in either case John was in "a state of spiritual exaltation best described as a trance" (R. H. Mounce, Revelation [NICNT], 75).
7tn (4:2) 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).
8tn (4:2) BAGD 426 s.v. kei'mai 1.b gives the translation "stand" for the term in this verse.
9tn (4:3) Grk "jasper stone."
sn (4:3) Jasper was a semiprecious gemstone, probably green in color (L&N 2.30).
10sn (4:3) Carnelian was a semiprecious gemstone, usually red in color (L&N 2.36).
11tn (4:3) Or "a rainbow emerald-like in appearance."
12tn (4:4) Here kaiv (kai) is not translated because of differences between Greek and English style.
13tn (4:4) 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.
14sn (4:4) See the note on the word crowns in Rev 3:11.
15tn (4:5) Here kaiv (kai) is not translated because of differences between Greek and English style.
16tn (4:5) 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?...)."
17sn (4:5) 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.
18tn (4:6) This could refer to rock crystal, but it is possible this refers to ice (an older meaning). See BAGD 454 s.v. kruvstallo".
19tn (4:6) Here kaiv (kai) is not translated because of differences between Greek and English style.
20tn (4:6) Perhaps, "in the middle of the throne area" (see L&N 83.10).
21tn (4:6) 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."
22tn (4:7) Here kaiv (kai) is not translated because of differences between Greek and English style.
23tn (4:7) 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.
24tn (4:8) Grk "six wings apiece," but this is redundant with "each one" in English.
25tn (4:8) 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 interpreter, the exact force is difficult to determine.
26tn (4:8) Or "They never stop saying day and night."
27tn (4:8) 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 (4:8) A quotation from (or an allusion to) Isa 6:3.
28tn (4:9) 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.
29tn (4:10) 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."
30sn (4:10) See the note on the word crowns in Rev 3:11.
31tn (4:10) The pronoun "his" is understood from the demonstrative force of the article tou' (tou) before qrovnou (qronou).
32tc (4:11) 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 MSS also attempt to alleviate the problem by replacing h\san with "they are" (eijsin, eisin).
1tn (5:1) Here kaiv (kai) has been translated as "then" to indicate the implied sequence within the narrative.
2tn (5:1) Grk "written on the inside and the outside" (an idiom for having writing on both sides).
3tn (5:1) L&N 6.55 states, "From the immediate context of Re 5:1 it is not possible to determine whether the scroll in question had seven seals on the outside or whether the scroll was sealed at seven different points. However, since according to chapter six of Revelation the seals were broken one after another, it would appear as though the scroll had been sealed at seven different places as it had been rolled up."
4tn (5:3) Here kaiv (kai) has been translated as "but" to indicate the contrast present in this context.
5tn (5:4) Here kaiv (kai) has been translated as "so" to indicate the implied result of no one being found worthy to open the scroll.
6tn (5:4) Grk "much."
7tn (5:5) Here kaiv (kai) has been translated as "then" to indicate the implied sequence within the narrative.
8tn (5:5) Grk "says" (a historical present).
9tn (5:5) The present imperative with mhv (mh) is used here to command cessation of an action in progress (D. B. Wallace, Exegetical Syntax, 724 lists this verse as an example).
10tn (5:5) Or "has been victorious"; traditionally, "has overcome."
11tn (5:5) The infinitive has been translated as an infinitive of result here.
12tn (5:6) Here kaiv (kai) has been translated as "then" to indicate the implied sequence within the narrative.
13tn (5:6) Perhaps, "in the middle of the throne area" (see L&N 83.10).
14tn (5:6) Or "slaughtered"; traditionally, "slain." The phrase behind this translation is wJ" ejsfagmevnon (Jw" ejsfagmenon). The particle wJ" is used in Greek generally for comparison, and in Revelation it is used often to describe the appearance of what the author saw. This phrase does not imply that the Lamb "appeared to have been killed" but in reality was not, because the wider context of the NT shows that in fact the Lamb, i.e., Jesus, was killed. See 13:3 for the only other occurrence of this phrase in the NT.
15tn (5:6) 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 (5:6) The relative pronoun which is masculine, referring back to the eyes rather than to the horns.
17tc (5:6) There is good MS evidence for the inclusion of "seven" (eJptav, Jepta; Ì24 Í 2053 2351 ByzK). There is equally good MS support for the omission of the term (A 1611 ByzA). 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 (5:6) See the note on the phrase the seven spirits of God in Rev 4:5.
19tn (5:7) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the vision.
20tn (5:7) 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 (5:8) 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 (5:8) Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
23sn (5:8) This interpretive comment by the author forms a parenthesis in the narrative.
24tn (5:9) The redundant participle levgonte" (legontes) has not been translated here.
25tn (5:9) Or "slaughtered"; traditionally, "slain."
26tn (5:9) 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 (5:9) 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 MSS (1 vgms) 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 (5:9) 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 (5:9) Grk "and 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 (5:10) The verb ejpoivhsa" (epoihsas) is understood to mean "appointed" here. For an example of this use, see Mark 3:14.
31tn (5:10) The reference to "kingdom and priests" may be a hendiadys: "priestly kingdom."
32tn (5:10) The words "to serve" are not in the Greek text, but are implied by the word "priests."
33tc (5:10) The textual problem here between the present tense basileuvousin (basileuousin, "they are reigning"; so A 1006 1611) and the future basileuvsousin (basileusousin, "they will reign"; so Í 2053 ByzA) 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 (5:11) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the vision.
35tn (5:11) 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 (5:11) 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 L&N 60.9.
37tn (5:12) 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 (5:12) Grk "saying."
39tn (5:12) Or "slaughtered"; traditionally, "slain."
40tn (5:13) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the vision.
41tc (5:13) Certain MSS (A 1006 1841 2344 ByzK) add an "is" (ejstivn, estin) before the "and" (kaiv, kai). Other MSS (046 2050 ByzA) insert "the things which are" (a} eijsin, }a eisin). The reading "and" (kaiv) alone is found in Í 1611* et pauci. Despite its slender MS 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 (5:13) Grk "saying."
43tn (5:13) Or "dominion."
44tn (5:14) 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 (6:1) Grk "saying like a voice [or sound] of thunder."
2tc (6:1) 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 (6:2) Here kaiv (kai) has been translated as "so" to indicate the implied result of hearing the voice summon the first rider.
4tc (6:2) The reading "and I looked" (kaiV ei\don, kai eidon) or some slight variation (e.g., i\don, idon) has excellent MS support (Í A C P 1611) and its omission seems to come through the MSS 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 (6:2) The phrase "and here came" expresses the sense of kaiV ijdouv (kai idou).
6tn (6:2) Here kaiv (kai) is not translated because of differences between Greek and English style.
7tn (6:2) Grk "the one sitting on it."
sn (6:2) The one who rode it. The identity of the first rider on the white horse has been discussed at great length by interpreters. Several answers are given: (1) A number understand the rider on the white horse to be Christ himself, identifying this horse and rider with the one mentioned in 19:11, where the identification is clear (cf. 19:13, 16). It must be noted, though, that there is little in common between the two riders beyond the white horse. The word for "crown" is different, the armament is different, and the context here is different (conquest vs. retribution), with three other horsemen bringing catastrophe following. (2) Others see the rider on the white horse representing a spirit of military conquest that dominates human history and leads to the catastrophes that follow. (3) Another possibility is that the white horse rider represents the Antichrist, who appears later in Rev 11:7; 13:17, and whose similarity to Christ explains the similarity with the rider in 19:11. This interpretation has been discussed at length by M. Rissi, "The Rider on the White Horse: A Study of Revelation 6:1-8," Int 18 (1964): 407-18. This interpretation is the most probable one.
8sn (6:2) See the note on the word crowns in Rev 3:11.
9tn (6:2) 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 (6:3) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the vision.
11tn (6:3) Grk "he"; the referent (the Lamb) has been specified in the translation for clarity here and throughout the rest of the chapter.
12tn (6:4) L&N 79.31 states, "`fiery red' (probably with a tinge of yellow or orange)."
13tn (6:4) Grk "the one sitting on it."
14tn (6:4) The word "permission" is implied; Grk "it was given to him to take peace from the earth."
15tn (6:4) 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 (6:5) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the vision.
17tn (6:5) Here kaiv (kai) has been translated as "so" to indicate the implied result of the summons by the third creature.
18tc (6:5) The reading "and I looked" (kaiV ei\don, kai eidon) or some slight variation (e.g., i\don, idon) has excellent MS support (Í A C P 1611) and its omission seems to come through the MSS 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 (6:5) The phrase "and here came" expresses the sense of kaiV ijdouv (kai idou).
20tn (6:5) Here kaiv (kai) is not translated because of differences between Greek and English style.
21tn (6:5) Grk "the one sitting on it."
22sn (6:5) A balance scale would have been a rod held by a rope in the middle with pans attached to both ends for measuring.
23tn (6:6) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the vision.
24tn (6:6) 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 (6:6) 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 (6:6) Here kaiv (kai) has been translated as "but" to indicate the contrast present in this context.
27tn (6:7) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the vision.
28tn (6:8) Here kaiv (kai) has been translated as "so" to indicate the implied result of the summons by the fourth creature.
29tc (6:8) The reading "and I looked" (kaiV ei\don, kai eidon) or some slight variation (e.g., i\don, idon) has excellent MS support (Í A C P 1611) and its omission seems to come through the MSS 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 (6:8) The phrase "and here came" expresses the sense of kaiV ijdouv (kai idou).
31tn (6:8) 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 (6:8) Here kaiv (kai) is not translated because of differences between Greek and English style.
33tn (6:8) Grk "the one sitting on it."
34tn (6:8) Grk "And Hades was following with him." The Greek expression met* aujtou' (met' autou, "with him") is Semitic and indicates close proximity. The translation "followed right behind" reflects this.
35tn (6:8) 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.
36tn (6:8) Here kaiv (kai) has not been translated because of differences between Greek and English style.
37tn (6:8) Grk "with death." qavnato" can in particular contexts refer to a manner of death, specifically a contagious disease (See BAGD 351 s.v. 1.e; L&N 23.158).
38tn (6:9) 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.
39tn (6:9) Or "murdered." See the note on the word "butcher" in 6:4.
40tn (6:10) Here kaiv (kai) is not translated because of differences between Greek and English style.
41tn (6:10) Grk "voice, saying"; the participle levgonte" (legontes) is redundant in contemporary English and has not been translated here.
42tn (6:10) The expression e{w" povte (ews pote) was translated "how long." Cf. BAGD 335 s.v. e{w" II.1.c.
43tn (6:10) The Greek term here is despovth" (despoths; see L&N 37.63).
44tn (6:11) Here kaiv (kai) is not translated because of differences between Greek and English style.
45tn (6:11) Grk "until they had been completed." The idea of a certain "number" of people is implied by the subject of plhrwqw'sin (plhrwqwsin).
46tn (6:11) Though suvndoulo" (sundoulos) is translated "fellow servant," the word does not bear the connotation of a free individual serving another. See the note on the word "servants" in 1:1.
47tn (6:12) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the vision.
48tn (6:12) Or "powerful"; Grk "a great."
49tn (6:12) Or "like hairy sackcloth" (L&N 8.13).
50tn (6:12) Grk "like blood," understanding ai|ma (aima) as a blood-red color rather than actual blood (L&N 8.64).
51tn (6:13) 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.
52tn (6:13) Grk "throws [off]"; the indicative verb has been translated as a participle due to English style.
53tn (6:13) L&N 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.'"
54tn (6:13) Grk "great wind."
55tn (6:14) Or "The heavens were." The Greek word oujranov" (ouranos) can mean either "heaven" or "sky."
56tn (6:14) BAGD 102 s.v. ajpocwrivzw states, "oJ ouj-ranoV" ajpecwrivsqh the sky was split Rv 6:14." Although L&N 79.120 gives the meaning "the sky disappeared like a rolled-up scroll" here, a scroll that is rolled up does not "disappear," and such a translation could be difficult for modern readers to understand.
57tn (6:14) On this term BAGD 251 s.v. eJlivssw states, "wJ" biblivon eJlissovmenon like a scroll that is rolled up...Rv 6:14."
58tn (6:15) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the vision.
59tn (6:15) 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.
60tn (6:15) Grk "chiliarchs." A chiliarch was normally a military officer commanding a thousand soldiers, but here probably used of higher-ranking commanders like generals (see L&N 55.15; cf. Rev 6:15).
61tn (6:15) See the note on the word "servants" in 1:1.
62tn (6:16) 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.
63tn (6:16) It is difficult to say where this quotation ends. The translation ends it after "withstand it" at the end of v. 17, but it is possible that it should end here, after "Lamb" at the end of v. 16. If it ends after "Lamb," v. 17 is a parenthetical explanation by the author.
64tc (6:17) Certain MSS (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.
65tn (6:17) The translation "to withstand (it)" for i{sthmi (Jisthmi) 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 (7:2) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the vision.
2tn (7:2) 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 (7:2) Grk "having," but v. 3 makes it clear that the angel's purpose is to seal others with the seal he carries.
4tn (7:2) Or "signet" (L&N 6.54).
5tn (7:2) 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 (7:2) The word "permission" is implied; Grk "to whom it was given to them to damage the earth."
7tn (7:2) Grk "saying." The participle levgwn (legwn) is redundant in contemporary English and has not been translated.
8tn (7:3) See the note on the word "servants" in 1:1.
9tn (7:4) Here kaiv (kai) has been translated as "now" to indicate the introduction of new but related material.
10tn (7:4) Grk "who were sealed."
11tn (7:4) Normally, "every," but since 144,000 is the total number, "all" is clearer here.
12tn (7:4) Grk "the sons of Israel," normally an idiom for the Israelites as an ethnic entity (L&N 11.58). However, many scholars understand the expression in this context to refer to Christians rather than ethnic Israelites.
13tn (7:9) The phrase "and here was" expresses the sense of kaiV ijdouv (kai idou).
14tn (7:9) 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 (7:10) The dative here is translated as a dative of possession.
16tn (7:11) The verb is pluperfect, but the force is simple past. See D. B. Wallace, Exegetical Syntax, 586.
17tn (7:11) 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 (7:13) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the vision.
19tn (7:13) Grk "spoke" or "declared to," but in the context "asked" reads more naturally in English.
20tn (7:14) Here kaiv (kai) has been translated as "so" to indicate the implied result of the previous question.
21tn (7:14) 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 (7:14) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the vision.
23tn (7:14) 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 (7:15) Or "worship." The word here is latreuvw (latreuw).
25tn (7:15) 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 (7:16) 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 (7:17) An allusion to Isa 25:8.
1tn (8:1) Here kaiv (kai) has been translated as "now" to indicate the resumption of the topic of the seals.
2tc (8:1) The o{te (Jote) reading is found in Í Byz (en bloc) while the o{tan (Jotan) has better MS 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 (Jote 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 (8:1) Grk "he"; the referent (the Lamb) has been specified in the translation for clarity.
4tn (8:2) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the vision.
5tn (8:3) Here kaiv (kai) is not translated because of differences between Greek and English style.
6tn (8:3) Grk "having."
7sn (8:3) A golden censer was a bowl in which incense was burned. The imagery suggests the OT role of the priest.
8tn (8:3) 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.
9tn (8:3) 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.
10tc (8:3) The Byzantine MSS 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 (Jina); other late minuscule MSS make the same kind of change (1006, 2053, et pauci). The indicative is maintained in Í A C and some minuscules.
11tn (8:4) Here kaiv (kai) is not translated because of differences between Greek and English style.
12tn (8:4) 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.
13tn (8:5) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the vision.
14tn (8:5) 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?...").
15tn (8:6) Here kaiv (kai) has been translated as "now" to indicate the transition to a new topic.
16tn (8:6) Grk "having."
17tn (8:7) Here kaiv (kai) is not translated because of differences between Greek and English style.
18tn (8:7) Here kaiv (kai) has been translated as "so that" because what follows has the logical force of a result clause.
19tn (8:8) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the vision.
20tn (8:8) Here kaiv (kai) is not translated because of differences between Greek and English style.
21tn (8:9) Or "a third of the living creatures in the sea"; Grk "the third of the creatures which were in the sea, the ones having life."
22tn (8:9) On the term translated "completely destroyed," L&N 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."
23tn (8:10) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the vision.
24tn (8:10) Or "from heaven" (the same Greek word means both "heaven" and "sky").
25tn (8:10) Grk "fell."
26tc (8:10) 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 MS from which he was copying and then proceeded with the next line.
27tn (8:11) Here kaiv (kai) has been translated as "now" in keeping with the parenthetical nature of this remark.
28tn (8:11) Grk "is called," but this is somewhat redundant in contemporary English.
29sn (8:11) Wormwood refers to a particularly bitter herb with medicinal value. According to L&N 3.21, "The English term wormwood is derived from the use of the plant as a medicine to kill intestinal worms." This remark about the star's name is parenthetical in nature.
30tn (8:11) Here kaiv (kai) has been translated as "so" to indicate the implied result of the star falling on the waters.
31tn (8:11) That is, terribly bitter (see the note on "Wormwood" earlier in this verse).
32tn (8:11) Grk "and many of the men died from these waters because they were poisoned."
33tn (8:12) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the vision.
34tn (8:12) Grk "the day did not shine [with respect to] the third of it."
35tn (8:13) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the vision.
36tn (8:13) Grk "one eagle."
37tc (8:13) The ByzA 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.
38tn (8:13) Concerning the word mesouravnhma (mesouranhma), L&N 1.10 states, "a point or region of the sky directly above the earth--`high in the sky, midpoint in the sky, directly overhead, straight above in the sky.' 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."
39tn (8:13) Grk "about to sound their trumpets," but this is redundant in English.
1tn (9:1) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the vision.
2tn (9:1) Or "from heaven" (the same Greek word means both "heaven" and "sky").
3tn (9:1) 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 (9:2) Here kaiv (kai) is not translated because of differences between Greek and English style.
5tn (9:2) Grk "the shaft," but since this would be somewhat redundant in English, the pronoun "it" is used here.
6tn (9:2) Here kaiv (kai) is not translated because of differences between Greek and English style.
7tn (9:3) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the vision.
8tn (9:3) See BAGD 278 s.v. ejxousiva 2, "ability to do someth., capability, might, power."
9tn (9:4) Here kaiv (kai) is not translated because of differences between Greek and English style.
10tn (9:4) The dative indirect object (aujtai'", autais) was converted into the subject ("they") as this more closely approximates English usage. The following i{{na (Jina) 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 (Joti).
11tc (9:4) 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 (Jina). See note on the phrase "to offer up" in 8:3 above.
12tn (9:4) Grk "men"; but a[nqrwpo" (anqrwpo") is used in a generic sense here of both men and women.
13tn (9:4) The article tw'n (twn) is translated as a possessive pronoun here (D. B. Wallace, Exegetical Syntax, 215).
14tn (9:5) Grk "It was not permitted to them"; the referent (the locusts) has been specified in the translation for clarity.
15tn (9:5) The word "permission" is not in the Greek text, but is implied.
16tn (9:5) The two i{na (Jina) clauses of 9:5 are understood to be functioning as epexegetical or complementary clauses related to ejdwvqh (edwqh).
17tc (9:5) Several MSS (1006 1611 1841) including ByzK read the aorist subjunctive "torture" (basanivsqwsin, basanisqwsin) while other MSS (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 "to offer up" in 8:3 and on "to damage" in 9:4, the word i{na (Jina), 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, Jeurhsousin] as well.)
tn (9:5) 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 (9:5) The pronoun "them" is not in the Greek text but is picked up from the previous clause.
19tn (9:5) Grk "like the torture"; but this is redundant in contemporary English.
20tn (9:5) Grk "a man"; but a[nqrwpo" (anqrwpo") is used here in an individualized sense without being limited to the male gender.
21tn (9:6) Here kaiv (kai) is not translated because of differences between Greek and English style.
22tn (9:6) Grk "men"; but a[nqrwpo" (anqrwpo") is used in a generic sense here of both men and women.
23tn (9:6) Here kaiv (kai) has been translated as "but" to indicate the contrast present in this context.
24tn (9:6) 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 (9:7) 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 (9:7) Here kaiv (kai) is not translated because of differences between Greek and English style.
27tn (9:7) The translation attempts to bring out the double uncertainty in this clause in the Greek text, involving both the form (wJ" stevfanoi, Jw" stefanoi, "like crowns") and the material (o{moioi crusw'/, {omoioi crusw, "similar to gold").
28tn (9:7) Or "human faces." The Greek term a[nqrwpo" (anqrwpos) is often used in a generic sense, referring to both men and women. However, because "women's hair" in the next clause suggests a possible gender distinction here, "men's" was retained.
29tn (9:8) Here kaiv (kai) is not translated because of differences between Greek and English style.
30tn (9:9) 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 L&N 8.38.
31tn (9:10) In the Greek text there is a shift to the present tense here; the previous verbs translated "had" are imperfects.
32tn (9:10) See BAGD 278 s.v. ejxousiva 2, "ability to do someth., capability, might, power."
33sn (9:11) Both the Hebrew Abaddon and the Greek Apollyon mean "Destroyer."
34tn (9:12) Grk "behold." Here ijdouv (idou) has been translated as "but" to indicate the contrast present in the context.
35tn (9:13) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the vision.
36tc (9:13) Although some MSS (Ì47 Í1 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 (9:14) Grk "having."
38tn (9:14) 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 (9:15) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the vision.
40tn (9:15) The Greek article thvn (thn) is translated with demonstrative force here.
41tn (9:15) 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 (9:15) Grk "so that they might kill," but the English infinitive is an equivalent construction to indicate purpose here.
43tn (9:16) Here kaiv (kai) is not translated because of differences between Greek and English style.
44tn (9:16) Grk "twenty thousand of ten thousands."
45tn (9:17) 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 (9:17) Grk "and those seated on them."
47tn (9:17) Lit. "the vision"; the Greek article is translated as a possessive pronoun (D. B. Wallace, Exegetical Syntax, 215).
48tn (9:17) L&N 79.31 states, "`fiery red' (probably with a tinge of yellow or orange)."
49tn (9:17) On this term BAGD 831 s.v. uJakivnqino" states, "hyacinth-colored, i.e. dark blue (dark red?) w. puvrino" Rv 9:17."
50tn (9:17) On this term BAGD 354 s.v. qeiwvdh" states, "sulphurous Rv 9:17."
51sn (9:17) The colors of the riders' breastplates parallel the three plagues of fire, smoke, and sulfur in v. 18.
52tn (9:17) Here kaiv (kai) is not translated because of differences between Greek and English style.
53tn (9:17) Traditionally, "brimstone."
54tn (9:18) 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").
55tn (9:19) See BAGD 278 s.v. ejxousiva 2, "ability to do someth., capability, might, power."
56tn (9:19) Grk "is."
57tc (9:20) 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 "to offer up" in 8:3, "to damage" in 9:4, and "to torture" in 9:5 the word i{{na (Jina) requires the subjunctive, not the indicative.
58tn (9:20) The word "made" is not in the Greek text but is implied.
59tn (9:20) 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 (9:21) 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 (9:21) On the term farmakeiva (farmakeia, "magic spells") see L&N 53.100: "the use of magic, often involving drugs and the casting of spells upon people--`to practice magic, to cast spells upon, to engage in sorcery, magic, sorcery.' 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 (10:1) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the vision.
2tn (10:1) Or "clothed."
3tn (10:1) Or "like fiery pillars," translating purov" (puros) as an attributive genitive.
4tn (10:2) 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 (10:3) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the vision.
6tn (10:4) Here kaiv (kai) has been translated as "but" to indicate the contrast present in this context.
7tn (10:4) The words "just then" are not in the Greek text, but are implied.
8tn (10:5) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the vision.
9tn (10:6) On this phrase see BAGD 888 s.v. crovno".
10tn (10:7) Grk "But in the days of the voice of the seventh angel."
11tn (10:7) The aorist ejtelevsqh (etelesqh) is translated as a proleptic (futuristic) aorist (D. B. Wallace, Exegetical Syntax, 564, cites this verse as an example).
12tn (10:7) 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 [HNTC], 129).
13tn (10:7) See the note on the word "servants" in 1:1.
14tn (10:8) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the vision.
15tn (10:8) The participle lalou'san (lalousan) is translated as "began to speak." The use of pavlin (palin) indicates an ingressive idea.
16tn (10:8) Grk "with me." The translation "with me" implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, met= ejmou' (met' emou, "with me") was translated as "to me."
17tn (10:8) Grk "again, saying." The participle levgousan (legousan) is redundant in contemporary English and has not been translated.
18tn (10:8) The perfect passive participle hjnew/gmevnon (hnewgmenon) is in second attributive position and has been translated as an attributive adjective.
19tn (10:9) Here kaiv (kai) has been translated as "so" to indicate the implied result of the instructions given by the voice.
20tn (10:9) Here kaiv (kai) is not translated because of differences between Greek and English style.
21tn (10:9) 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.
22tn (10:9) Here kaiv (kai) is not translated because of differences between Greek and English style.
23tn (10:10) Here kaiv (kai) has been translated as "so" to indicate the implied result of the instructions given by the angel.
24tn (10:10) Grk "it was." The idea of taste is implied.
25tn (10:10) Here kaiv (kai) has been translated as "but" to indicate the contrast present in this context.
26tn (10:11) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the vision.
27tn (10:11) The referent of "they" is not clear in the Greek text.
28tn (10:11) 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 (11:1) Here kaiv (kai) has been translated as "then" to indicate the implied sequence within the narrative.
2tn (11:1) Grk "a reed" (but these were used for measuring). Cf. Ezek 40:3ff.
3tn (11:1) Grk "saying."
4tn (11:2) Here kaiv (kai) has been translated as "but" to indicate the contrast present in this context.
5tn (11:2) On the term aujlhvn (aulhn) BAGD 121 s.v. aujlhv 3 states, "(outer) court of the temple...Rv 11:2."
6tn (11:2) The precise meaning of the phrase e[kbale e[xwqen (ekbale exwqen) is difficult to determine.
7tn (11:2) Or "to the nations" (the same Greek word may be translated "Gentiles" or "nations").
8sn (11:2) The holy city appears to be a reference to Jerusalem. See also Luke 21:24.
9tn (11:3) The word "authority" is not in the Greek text, but is implied. "Power" would be another alternative that could be supplied here.
10sn (11:4) This description is parenthetical in nature.
11tn (11:5) Here kaiv (kai) is not translated because of differences between Greek and English style.
12tn (11:5) This is a collective singular in Greek.
13tn (11:5) See L&N 20.45 for the translation of katesqivw (katesqiw) as "to destroy utterly, to consume completely."
14tn (11:5) Here kaiv (kai) is not translated because of differences between Greek and English style.
15tn (11:6) Or "authority."
16tn (11:6) Grk "the days."
17tn (11:6) 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.
18tn (11:6) Or "authority."
19tn (11:7) Here kaiv (kai) is not translated because of differences between Greek and English style.
20tn (11:7) Or "be victorious over"; traditionally, "overcome."
21tn (11:8) Here kaiv (kai) is not translated because of differences between Greek and English style.
22tn (11:8) This refers to a major (broad) street (L&N 1.103).
23tn (11:8) Grk "spiritually."
24tn (11:9) The word "every" is not in the Greek text, but is implied by the following list.
25tn (11:9) 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.
26tn (11:9) Or "to be buried."
27tn (11:11) Here kaiv (kai) has been translated as "but" to indicate the contrast present in this context.
28tn (11:11) Grk "fell upon."
29tn (11:12) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the vision.
30tn (11:12) 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.
31tn (11:12) Grk "they"; the referent (the two prophets) has been specified in the translation for clarity.
32tn (11:12) The conjunction kaiv (kai) seems to be introducing a temporal clause contemporaneous in time with the preceding clause.
33tn (11:13) Here kaiv (kai) is not translated because of differences between Greek and English style.
34tn (11:13) Grk "seven thousand names of men."
35tn (11:14) Grk "has passed."
36tn (11:15) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the vision.
37tn (11:15) Or "Messiah"; both "Christ" (Greek) and "Messiah" (Hebrew and Aramaic) mean "one who has been anointed."
38tn (11:16) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the vision.
39tn (11:16) 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."
40tn (11:17) Grk "saying."
41tn (11:17) 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."
42tn (11:17) The aorist verb ejbasivleusa" (ebasileusa") has been translated ingressively.
43tn (11:18) Here kaiv (kai) is not translated because of differences between Greek and English style.
44tn (11:18) Or "The Gentiles" (the same Greek word may be translated "Gentiles" or "nations").
45tn (11:18) Here kaiv (kai) has been translated as "but" to indicate the contrast present in this context.
46tn (11:18) See the note on the word "servants" in 1:1.
47tn (11:18) Grk "who fear."
48tn (11:18) 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.
49tn (11:18) Or "who deprave." There is a possible wordplay 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 L&N 20.40.
50tn (11:19) Here kaiv (kai) has been translated as "then" to indicate the implied sequence on events within the vision.
51tn (11:19) 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?...").
52tn (11:19) 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 (12:1) Here kaiv (kai) has been translated as "then" to indicate the implied sequence within the narrative.
2sn (12:1) Sun...moon...stars. This imagery is frequently identified with the nation Israel because of Joseph's dream in Gen 37.
3tn (12:2) Here kaiv (kai) is not translated because of differences between Greek and English style.
4tn (12:2) Grk "and being tortured," though basanivzw (basanizw) in this context refers to birth pangs. 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.
5tn (12:3) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the vision.
6tn (12:3) For the translation of diavdhma (diadhma) as "diadem crown" see L&N 6.196.
sn (12:3) 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.
7tn (12:4) Here kaiv (kai) has been translated as "now" to indicate that this remark is virtually parenthetical.
8tn (12:4) Grk "its"; the referent (the dragon) has been specified in the translation for clarity.
9tn (12:4) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the vision.
10tn (12:5) Here kaiv (kai) has been translated as "so" to indicate the conclusion of the anticipated birth.
11tn (12:5) 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."
12tn (12:5) Grk "shepherd."
13tn (12:5) Or "all the Gentiles" (the same Greek word may be translated "Gentiles" or "nations").
14tn (12:5) Or "scepter." The Greek term rJavbdo" (rJabdo") can mean either "rod" or "scepter."
sn A (12:5) n allusion to Ps 2:9 (see also Rev 2:27; 19:15).
15tn (12:5) Here kaiv (kai) has not been translated because of differences between Greek and English style.
16tn (12:6) Grk "and the woman," which would be somewhat redundant in English.
17tn (12:6) Or "desert."
18tn (12:6) Grk "where she has there a place prepared by God."
19tn (12:6) Grk "so they can take care of her."
20tn (12:7) Here kaiv (kai) has been translated as "then" to indicate the implied sequence within the narrative.
21sn (12:7) 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).
22tn (12:8) Here kaiv (kai) has been translated as "but" to indicate the implied contrast.
23tn (12:8) The words "to prevail" are not in the Greek text, but are implied.
24tn (12:8) Grk "found."
25tn (12:8) Grk "for them"; the referent (the dragon and his angels, v. 7) has been specified in the translation for clarity.
26tn (12:9) Here kaiv (kai) has been translated as "so" to indicate the result of the war in heaven.
27tn (12:10) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the vision.
28tn (12:10) Or "the right of his Messiah to rule." See L&N 37.35.
29tn (12:10) Or "Messiah"; both "Christ" (Greek) and "Messiah" (Hebrew and Aramaic) mean "one who has been anointed."
30tn (12:10) In such a situation the translation "fellow believer" would normally apply (L&N 11.23), but since the speaker(s) are not specified in this context, it is not clear if such a translation would be appropriate here.
31tn (12:10) Or "who accuses them continually."
32tn (12:11) Here kaiv (kai) has been translated as "but" to indicate the contrast.
33sn (12:11) They did not love their lives. See Matt 16:25; Luke 17:33; John 12:25.
34tn (12:12) 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).
35tn (12:12) 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.
36tn (12:13) Here kaiv (kai) has been translated as "now" because the clause it introduces is clearly resumptive.
37tn (12:13) Grk "saw."
38tn (12:14) Here kaiv (kai) has been translated as "but" to indicate the contrast present here.
39tn (12:14) Or "desert."
40tn (12:14) The word "God" is supplied based on the previous statements made concerning "the place prepared for the woman" in 12:6.
41tc (12:14) 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.
sn (12:14) 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).
42tn (12:15) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the vision.
43tn (12:15) Grk "so that he might make her swept away."
44tn (12:16) Here kaiv (kai) has been translated as "but" to indicate the contrast present here.
45tn (12:16) Grk "the earth helped the woman."
46tn (12:16) Grk "the earth opened its mouth" (a metaphor for the ground splitting open).
47tn (12:17) Here kaiv (kai) has been translated as "so" to indicate the implied result of the woman's escape.
48tn (12:17) Grk "her seed" (an idiom for offspring, children, or descendants).
49tn (12:17) Or "who obey."
50tn (12:17) Grk "and having."
51tn (12:17) Grk "the testimony of Jesus," which may involve a subjective genitive ("Jesus' testimony") or, more likely, an objective genitive ("testimony about Jesus").
52tn (12:18) Grk "he"; the referent (the dragon) has been specified in the translation for clarity.
53tc (12:18) Grk ejstavqh (estaqh, "he stood"). The reading followed by the translation is attested by the better MSS (Ì47 Í A C 1854 2344 2351 et pauci lat syrh) while the majority of MSS (051 Byz vgms syrph cop) have the reading ejstavqhn (estaqhn, "I stood"). Thus, the majority of MSS make the narrator, rather than the dragon of 12:17, the subject of the verb. This reading is most likely an assimilation to the following verb in 13:1, "I saw." The reading "I stood" was introduced either by accident or to produce a smoother flow, giving the narrator a vantage point on the sea's edge from which to observe the beast rising out of the sea in 13:1. But almost everywhere else in the book, the phrase kaiV ei\don (kai eidon, "and I saw") marks a transition to a new vision, without reference to the narrator's activity. It is best to adopt the third person reading, "he stood."
54tn (12:18) Or "sandy beach" (L&N 1.64).
55sn (12:18) 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 (13:1) Here kaiv (kai) has been translated as "then" to indicate the implied sequence within the narrative.
2tn (13:1) 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 (13:1) For the translation of diavdhma (diadhma) as "diadem crown" see L&N 6.196.
sn (13:1) 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 (13:1) Some MSS (A 051 ByzK) read the plural "blasphemous names," but the singular has better MS support (Ì47 Í C ByzA).
sn (13:1) Whether this means a single name on all seven heads or seven names, one on each head, is not clear.
5tn (13:2) Here kaiv (kai) has been translated as "now" to indicate the parenthetical nature of the following description of the beast.
6tn (13:2) Here kaiv (kai) is not translated because of differences between Greek and English style.
7tn (13:2) Grk "gave it"; the referent (the beast) has been specified in the translation for clarity.
8tn (13:2) For the translation "authority to rule" for ejxousiva (exousia) see L&N 37.35.
9tn (13:3) 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 (13:3) Grk "killed to death," an expression emphatic in its redundancy. The phrase behind this translation is wJ" ejsfagmevnon (Jw" ejsfagmenon). The particle wJ" is used in Greek generally for comparison, and in Revelation it is used often to describe the appearance of what the author saw. In this instance, the appearance of the beast's head did not match reality, because the next phrase shows that in fact it did not die. This text does not affirm that the beast died and was resurrected, but some draw this conclusion because of the only other use of the phrase, which refers to Jesus in 5:6.
11tn (13:3) 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 (13:3) 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 (13:4) For the translation "ruling authority" for ejxousiva (exousia) see L&N 37.35.
14tn (13:4) On the use of the masculine pronoun to refer to the beast, see the note on the word "It" in 13:1.
15tn (13:5) Grk "and 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 (13:5) For the translation "proud words" (Grk "great things" or "important things") see BAGD 498 s.v. mevga" 2.b.b.
17tn (13:5) Grk "to it was granted."
18tn (13:5) For the translation "ruling authority" for ejxousiva (exousia) see L&N 37.35.
19tn (13:6) Here kaiv (kai) has been translated as "so" to indicate the implied result of the permission granted to the beast.
20tn (13:6) Grk "he" (or "it"); the referent (the beast) has been specified in the translation for clarity.
21tc (13:6) 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 (13:7) Grk "and it was given to him to go to war." Here the passive construction has been simplified, the referent (the beast) has been specified for clarity, and kaiv (kai) has not been translated because of differences between Greek and English style.
23tc (13:7) Many MSS omit the phrase "it was given to make war with the saints and to overcome them" (Ì47 A C 2053 ByzA). It is, however, found in Í 1006 2351 ByzK (though ByzK et pauci reverse the order of povlemon poih'sai [polemon poihsai] to poih'sai povlemon). The MS 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 MSS (as noted above) have added it. It seems unlikely that several MSS, 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 MSS 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 MS returned to the MS 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 (13:7) For the translation "ruling authority" for ejxousiva (exousia) see L&N 37.35.
25tn (13:7) 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 (13:8) Grk "it"; the referent (the beast) has been specified in the translation for clarity.
27tn (13:8) The prepositional phrase "since the foundation of the world" is traditionally translated as a modifier of the immediately preceding phrase in the Greek text, "the Lamb who was killed" (so also G. B. Caird, Revelation [HNTC], 168), but it is more likely that the phrase "since the foundation of the world" modifies the verb "written" (as translated above). Confirmation of this can be found in Rev 17:8 where the phrase "written in the book of life since the foundation of the world" occurs with no ambiguity.
28tn (13:8) Or "slaughtered"; traditionally, "slain."
29tc (13:10) Certain MSS (C 051* 2351 ByzA 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 MSS (Í 1006 1611 1854 ByzK et pauci) are similar except that they read a present tense "kills" (ajpokteivnei, apokteinei) in this sentence. Both of these variants may be regarded as essentially saying the same thing. On the other hand, codex A reads: "if anyone is to be killed by the sword, he is to be killed by the sword" (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, Revelation (HNTC), 169-70, gives four arguments in favor of the first reading (i.e., "whoever kills with the sword must with the sword be killed"), the arguments he puts forward can be read equally as well to support the latter alternative. In the end, the reading in codex A seems to be original. The fact that this sentence seems to be in parallel with 10a (which simply focuses on God's will and suffering passively and is therefore akin to the reading in codex A), and that it most likely gave rise to the others as the most difficult reading, argues for its authenticity.
30tn (13:10) 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 (13:10) Or "perseverance."
32tn (13:11) Here kaiv (kai) has been translated as "then" to indicate the implied sequence within the narrative.
33sn (13:11) This second beast is identified in Rev 16:13 as "the false prophet."
34tn (13:11) 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 (13:11) Or perhaps, "like a ram." Here L&N 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 (13:11) Here kaiv (kai) has been translated as "but" to indicate the contrast present in this context.
37tn (13:12) Here kaiv (kai) is not translated because of differences between Greek and English style.
38tn (13:12) For the translation "ruling authority" for ejxousiva (exousia) see L&N 37.35.
39tn (13:12) 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 (13:13) Here kaiv (kai) is not translated because of differences between Greek and English style.
41tn (13:13) This is a generic use of a[nqrwpo" (anqrwpo"), referring to both men and women.
42tn (13:14) Grk "earth, telling." This is a continuation of the previous sentence in Greek.
sn (13:14) 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 (13:15) Grk "it"; the referent (the second beast) has been specified in the translation for clarity.
44tn (13:15) Grk "it was given [permitted] to it [the second beast]."
45tn (13:15) Grk "breath," but in context the point is that the image of the first beast is made to come to life and speak.
46tn (13:15) Grk "of the beast"; the word "first" has been supplied to specify the referent.
47tn (13:16) Or "forced"; Grk "makes" (poiei', poiei).
48tn (13:16) See the note on the word "servants" in 1:1.
49tn (13:17) 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 (Jina) is left untranslated, the English conjunction "thus" is used to indicate that this is a result clause.
50tn (13:17) 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.
51tn (13:17) Grk "except the one who had."
52tn (13:17) Grk "his name or the number of his name."
53tn (13:18) Grk "Here is wisdom."
54tn (13:18) Grk "it is man's number." D. B. Wallace, Exegetical Syntax, 254, states "if ajnqrwvpou is generic, then the sense is, `It is [the] number of humankind.' It is significant that this construction fits Apollonius' Canon (i.e., both the head noun and the genitive are anarthrous), suggesting that if one of these nouns is definite, then the other is, too. Grammatically, those who contend that the sense is `it is [the] number of a man' have the burden of proof on them (for they treat the head noun, ajriqmov", as definite and the genitive, ajnqrwvpou, as indefinite--the rarest of all possibilities). In light of Johannine usage, we might also add Rev 16:18, where the Seer clearly uses the anarthrous a[nqrwpo" in a generic sense, meaning `humankind.' The implications of this grammatical possibility, exegetically speaking, are simply that the number `666' is the number that represents humankind. Of course, an individual is in view, but his number may be the number representing all of humankind. Thus the Seer might be suggesting here that the antichrist, who is the best representative of humanity without Christ (and the best counterfeit of a perfect man that his master, that old serpent, could muster), is still less than perfection (which would have been represented by the number seven)." See G. K. Beale, Revelation, [NIGTC], 723-24, who argues for the "generic" understanding of the noun; for an indefinite understanding, see R. H. Mounce, Revelation, [NICNT], 258, who translates the clause as "it is the number of a man."
sn (13:18) 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.
55tc (13:18) A few MSS (C, along with a few MSS known to Irenaeus and two minuscule MSS, 5 and 11, no longer extant), read 616 here, but there is little doubt that 666 is the original reading.
1tn (14:1) Here kaiv (kai) has been translated as "then" to indicate the implied sequence within the narrative.
2tn (14:1) The phrase "and here was" expresses the sense of kaiV ijdouv (kai idou).
3tn (14:2) 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 (14:2) Here kaiv (kai) has been translated as "now" to indicate the introduction of a new topic.
5tn (14:3) 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 (14:5) Grk "in their mouth was not found a lie."
7tc (14:5) Several MSS (Ì47 Í 1 1006 1611 2351 ByzK) add the connective "for" (gavr, gar) so that the phrase reads: "for they are blameless." Other important MSS (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 (14:6) Here kaiv (kai) has been translated as "then" to indicate the implied sequence within the narrative.
9tc (14:6) There is better MS support (including Í2 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 (14:6) L&N 1.10 states, "a point or region of the sky directly above the earth--`high in the sky, midpoint in the sky, directly overhead, straight above in the sky.'"
11tn (14:6) Grk "having."
12tn (14:6) Or "an eternal gospel to announce as good news."
13tn (14:6) Grk "to those seated on the earth."
14tn (14:6) 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 (14:7) 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 (14:8) Here kaiv (kai) is not translated because of differences between Greek and English style.
17tc (14:8) There are several different variants comprising a textual problem involving "second" (deuvtero", deuteros). First, several MSS (A 1 ByzK) read "another, a second angel" (a[llo" deuvtero" a[ggelo", allo" deutero" angelo"). Second, other MSS (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 MSS (69 vg et pauci). Fourth, several MSS (Í2 C [reads deuvteron instead of deuvtero"] 051 1611 2053 ByzA) 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 (14:8) Grk "And another angel, a second."
19tn (14:8) 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 (14:8) For the translation of levgw (legw) as "declare," see BAGD 469 s.v. II.1.e.
21sn (14:8) The fall of Babylon the great city is described in detail in Rev 18:2-24.
22tn (14:8) Or "all the Gentiles" (the same Greek word may be translated "Gentiles" or "nations").
23tn (14:8) 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 (14:9) Here kaiv (kai) is not translated because of differences between Greek and English style.
25tn (14:9) Grk "And another angel, a third."
26tn (14:9) Grk "followed them."
27tn (14:9) For the translation of levgw (legw) as "declare," see BAGD 469 s.v. II.1.e.
28tn (14:10) Grk "he himself."
29tn (14:10) The Greek word for "anger" here is qumov" (qumos), a wordplay on the "passion" (qumov") of the personified city of Babylon in 14:8.
30tn (14:10) Traditionally, "brimstone."
31tn (14:11) The present tense ajnabaivnei (anabainei) has been translated as a futuristic present (D. B. Wallace, Exegetical Syntax, 535-36). This is also consistent with the future passive basanisqhvsetai (basanisqhsetai) in v. 10.
32tn (14:11) 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 (14:11) Grk "and."
34tn (14:12) Grk "Here is."
35tn (14:12) Or "the perseverance."
36tn (14:12) Grk "who keep."
37tn (14:12) The words "hold to" are implied as a repetition of the participle translated "keep" (oiJ throu'nte", Joi throunte").
38tn (14:12) Grk "faith of Jesus." The construction may mean either "faith in Jesus" or "faithful to Jesus." Either translation implies that *Ihsou' (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 (14:13) Here kaiv (kai) has been translated as "then" to indicate the implied sequence within the narrative.
40tn (14:13) Or "from their trouble" (L&N 22.7).
41tn (14:13) Grk "their deeds will follow with them."
42tn (14:14) Here kaiv (kai) has been translated as "then" to indicate the implied sequence within the narrative.
43tn (14:14) Grk "and behold, a white cloud."
44tn (14:14) 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)." The term "son" here in this expression is anarthrous and as such lacks specificity. Some commentators and translations take the expression as an allusion to Daniel 7:13 and not to "the son of man" found in gospel traditions (e.g., Mark 8:31; 9:12; cf. D. E. Aune, Revelation [WBC], 2:800-1; cf. also NIV). Other commentators and versions, however, take the phrase "son of man" as definite, involving allusions to Dan 7:13 and "the son of man" gospel traditions (see G. K. Beale, Revelation [NIGTC], 771-72; NRSV).
45tn (14:14) Grk "like a son of man, having." In the Greek text this is a continuation of the previous sentence.
46tn (14:15) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the vision.
47tn (14:15) Grk "Send out."
48tn (14:15) The aorist qevrison (qerison) has been translated ingressively.
49tn (14:16) Here kaiv (kai) has been translated as "so" to indicate the implied result of the angel's directions.
50tn (14:17) Here kaiv (kai) has been translated as "then" to indicate the implied sequence within the narrative.
51tn (14:18) Here kaiv (kai) is not translated because of differences between Greek and English style.
52tn (14:18) Grk "who had authority over." This appears to be the angel who tended the fire on the altar.
53tn (14:18) Grk "to the one having the sharp sickle"; the referent (the angel in v. 17) has been specified in the translation for clarity.
54tn (14:18) Grk "Send."
55tn (14:18) 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 (14:18) 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 (14:18) The genitive th'" gh'" (ths ghs), taken symbolically, could be considered a genitive of apposition.
58tn (14:18) Or perhaps, "its bunches of grapes" (a different Greek word from the previous clause). L&N 3.38 states, "the fruit of grapevines (see 3.27) --`grape, bunch of grapes.' 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 (14:18) On the use of h{kmasan BAGD 30 s.v. ajkmavzw states, "be ripe...of grapes...Rv 14:18."
60tn (14:19) Here kaiv (kai) has been translated as "so" to indicate the implied result of the angel's directions.
61tn (14:19) 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 (14:19) 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 (14:20) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the vision.
64sn (14:20) The winepress was stomped. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process).
65tn (14:20) L&N 6.7 states, "In Re 14:20 the reference to a bit and bridle is merely an indication of measurement, that is to say, the height of the bit and bridle from the ground, and one may reinterpret this measurement as `about a meter and a half' or `about five feet.'"
66tn (14:20) 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 (15:1) Here kaiv (kai) has been translated as "then" to indicate the implied sequence within the narrative.
2tn (15:1) Grk "seven plagues--the last ones."
3tn (15:2) Here kaiv (kai) has been translated as "then" to indicate the implied sequence within the narrative.
4sn (15:2) See Rev 4:6 where the sea of glass was mentioned previously.
5tn (15:2) Or "had been victorious over"; traditionally, "had overcome."
6tn (15:2) Grk "of his name, standing." A new sentence was started here in the translation by supplying the words "They were."
7tn (15:2) Or "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 (15:2) Grk "harps of God." The phrase tou' qeou' (tou qeou) is translated as a genitive of agency.
9tn (15:3) Here kaiv (kai) is not translated.
10tn (15:3) See the note on the word "servants" in 1:1.
11tn (15:3) Grk "saying." The participle levgonte" (legontes) is redundant in contemporary English and has not been translated.
12tn (15:3) 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 (15:3) Or "righteous," although the context favors justice as the theme.
14tc (15:3) Certain MSS (Ì47 Í* Í2 C 1006 1611) read "ages" (aijwvnwn, aiwnwn) instead of "nations" (ejqnw'n, eqnwn) which itself is supported by several MSS (Í1 A 051 Byz [en bloc]). Thus the MS 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 (15:4) Or "and praise."
sn (15:4) Jeremiah 10:7 probably stands behind the idea of fearing God, and Psalm 86:9-10 stands behind the ideas of glorifying God, his uniqueness, and the nations coming to worship him. Many other OT passages also speak about the nations "coming to his temple" to worship (Isa 2:2-3, 49:22-23, 66:23-24; Micah 4:2; Zech 8:20-22). See G. K. Beale, Revelation [NIGTC], 796-97.
16sn (15:4) Because you alone are holy. In the Greek text the sentence literally reads "because alone holy." Three points can be made in connection with John's language here: (1) Omitting the second person, singular verb "you are" lays stress on the attribute of God's holiness. (2) The juxtaposition of alone with holy stresses the unique nature of God's holiness and complete "otherness" in relationship to his creation. It is not just moral purity which is involved in the use of the term holy, though it certainly includes that. It is also the pervasive OT idea that although God is deeply involved in the governing of his creation, he is to be regarded as separate and distinct from it. (3) John's use of the term holy is also intriguing since it is the term o{sio" (Josios) and not the more common NT term a{gio" (Jagios). The former term evokes images of Christ's messianic status in early Christian preaching. Both Peter in Acts 2:27 and Paul in Acts 13:35 apply Psalm 16:10 (LXX) to Jesus, referring to him as the "holy one" (o{sio"). It is also the key term in Acts 13:34 (Isa 55:3 [LXX]) where it refers to the "holy blessings" (i.e., forgiveness and justification) brought about through Jesus in fulfillment of Davidic promise. Thus, in Rev 15:3-4, when John refers to God as "holy," using the term o{sio" in a context where the emphasis is on both God and Christ, there might be an implicit connection between divinity and the Messiah. This is bolstered by the fact that the Lamb is referred to in other contexts as the King of Kings and Lord of Lords (cf. 1:5; 17:14; 19:16 and perhaps 11:15; G. K. Beale, Revelation [NIGTC], 796-7).
17tn (15:4) Or "all the Gentiles" (the same Greek word may be translated "Gentiles" or "nations").
18tn (15:4) 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."
19tn (15:5) Here kaiv (kai) has not been translated because of differences between Greek and English style.
20tn (15:5) 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."
21tn (15:5) Grk "the temple of the tent of the testimony" (oJ naov" th'" skhnh'" tou' marturivou, Jo naos ths skhnhs tou marturiou). The genitive "of the tent" is probably an appositional genitive and should be rendered as "the temple, which is the tent." The entire expression, then, would be "the temple which is the tent of testimony," that is, "the heavenly equivalent of the tent or tabernacle that was with Israel in the wilderness" (G. K. Beale, Revelation [NIGTC], 801-2).
sn (15:5) In the OT the expression "tent of the testimony" occurs frequently (130 times in Exodus through Deuteronomy). The "testimony" refers to the ten commandments, i.e., the revelation of the righteous will of God (Exod 16:34; 25:21; 31:18; 32:15; 40:24). It is little wonder that the wrath of God upon on unrighteous, lawbreaking humanity follows in John's description.
22tn (15:6) Or "wide golden sashes," but these would not be diagonal, as some modern sashes are, but horizontal. The Greek term can refer to a wide band of cloth or leather worn on the outside of one's clothing (L&N 6.178).
23tn (15:7) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the vision.
24tn (15:7) Or "anger."
25tn (15:8) 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 (16:1) Here kaiv (kai) has been translated as "then" to indicate the implied sequence within the narrative.
2tn (16:1) Or "anger." Here tou' qumou' (tou qumou) is translated as a genitive of content.
3tn (16:2) Here kaiv (kai) has been translated as "so" to indicate the implied result of the directions given by the voice from the temple.
4tn (16:2) Grk "the first"; the referent (the first angel) has been specified in the translation for clarity.
5tn (16:2) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the vision.
6tn (16:2) Or "ulcerated sores"; the term in the Greek text is singular but is probably best understood as a collective singular.
7tn (16:2) Grk `the men," but this is a generic use of a[nqrwpo" (anqrwpo") and refers to both men and women.
8tn (16:3) Here kaiv (kai) has been translated as "next" to indicate the implied sequence of events within the vision.
9tn (16:3) Grk "the second"; the referent (the second angel) has been specified in the translation for clarity.
10tn (16:4) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the vision.
11tn (16:4) Grk "the third"; the referent (the third angel) has been specified in the translation for clarity.
12tn (16:5) Here kaiv (kai) has been translated as "now" to indicate the somewhat parenthetical nature of the remarks that follow.
13tn (16:5) Or "righteous," although the context favors justice as the theme.
14tn (16:5) Or "because you have judged these things." The pronoun tau'ta (tauta) is neuter gender.
15tn (16:6) 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 (16:6) Grk "They are worthy"; i.e., of this kind of punishment. By extension, "they got what they deserve."
17tn (16:7) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the vision.
18tn (16:7) Grk "the altar saying."
19tn (16:7) 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 (16:8) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the vision.
21tn (16:8) Grk "the fourth"; the referent (the fourth angel) has been specified in the translation for clarity.
22tn (16:8) Grk "men," but this is a generic use of a[nqrwpo" (anqrwpo") and refers to both men and women.
23tn (16:9) Here kaiv (kai) has been translated as "thus" to indicate the implied result of the bowl poured on the sun.
24tn (16:9) Grk "men," but this is a generic use of a[nqrwpo" (anqrwpo") and refers to both men and women.
25tn (16:9) 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 (16:9) Here kaiv (kai) has been translated as "yet" to indicate the contrast present in this context.
27tn (16:9) For the translation "ruling authority" for ejxousiva (exousia) see L&N 37.35.
28tn (16:10) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the vision.
29tn (16:10) Grk "the fifth"; the referent (the fifth angel) has been specified in the translation for clarity.
30tn (16:10) Here kaiv (kai) has been translated as "so that" to indicate the implied result of the fifth bowl being poured out.
31tn (16:10) Grk "his kingdom became dark."
32tn (16:10) Grk "men," but this is a generic use of a[nqrwpo" (anqrwpo") and refers to both men and women.
33tn (16:10) On this term BAGD 495 s.v. masavomai states, "bite w. acc. taV" glwvssa" bite their tongues Rv 16:10."
34tn (16:10) The preposition ejk (ek) is translated here and twice in the following verse with a causal sense.
35tn (16:11) 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 (16:11) Or "ulcerated sores" (see 16:2).
37tn (16:11) Grk "and they did not repent." Here kaiv (kai) has been translated as "but nevertheless" to express the contrast here.
38tn (16:11) Grk "they did not repent" The addition of "still refused" reflects the hardness of people's hearts in the context.
39tn (16:12) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the vision.
40tn (16:12) Grk "the sixth"; the referent (the sixth angel) has been specified in the translation for clarity.
41tn (16:12) Grk "and its water was dried up." Here the passive construction has been translated as an active one.
42tn (16:12) Grk "in order that the way might be prepared." Here the passive construction has been translated as an active one.
43tn (16:12) 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 (16:13) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the vision.
45sn (16:13) According to the next verse, these three unclean spirits are spirits of demons.
46tn (16:14) 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 (16:14) 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 (16:15) 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 (16:15) On the translation of ajschmosuvnh (aschmosunh) as "shameful condition" see L&N 25.202. The indefinite third person plural ("and they see") has been translated as a passive here.
50sn (16:15) 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 (16:16) 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 (16:16) Grk "they"; the referent (the demonic spirits, v. 14) has been specified in the translation for clarity.
53tn (16:16) Grk "gathered them"; the referent (the kings and [implied] their armies, v. 14) has been specified in the translation for clarity.
54tc (16:16) There are many variations in the spelling of the name among the Greek MSS, although Í A E and some 95 minuscules have &Armagedwvn (&armagedwn). The usual English spelling is Armageddon, used in the translation.
tn (16:16) Or "Harmagedon" (a literal transliteration of the Greek), or "Har-Magedon" (NASB), meaning "the Mount of Magedon" in Hebrew.
55tn (16:17) Here kaiv (kai) is translated as "finally" to indicate the conclusion of the seven bowl judgments.
56tn (16:17) Grk "the seventh"; the referent (the seventh angel) has been specified in the translation for clarity.
57tn (16:18) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the vision.
58tn (16:18) 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 (16:18) The singular a[nqrwpo" (anqrwpo") is used generically here to refer to the human race.
60tn (16:19) Here kaiv (kai) has not been translated because of differences between Greek and English style.
61tn (16:19) Or "of the Gentiles" (the same Greek word may be translated "Gentiles" or "nations").
62tn (16:19) Grk "fell."
63tn (16:19) Here kaiv (kai) has been translated as "so" to indicate the implied result of Babylon's misdeeds (see Rev 14:8).
64tn (16:19) 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 (16:19) 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 (16:20) Grk "And every." Here kaiv (kai) has not been translated because of differences between Greek and English style.
67tn (16:20) Or "vanished."
68sn (16:20) Every island fled away and no mountains could be found. Major geographical and topographical changes will accompany the Day of the Lord.
69tn (16:21) 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 (16:21) 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 (16:21) 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 (16:21) Grk "the men"; for stylistic reasons the pronoun "they" is used here.
73tn (16:21) Grk "the plague of it."
74tn (16:21) Grk "since the plague of it was exceedingly great."
1tn (17:1) Here kaiv (kai) has been translated as "then" to indicate the implied sequence within the narrative.
2tn (17:1) Grk "with me." The translation "with me" implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, met= ejmou' (met' emou, "with me") was translated as "to me."
3tn (17:1) 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."
4tn (17:2) This is the same word translated "sexual immorality" earlier in the verse, but here the qualifier "sexual" has not been repeated for stylistic reasons.
5tn (17:3) 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.
6tn (17:3) Or "in the spirit." "Spirit" could refer either to the Holy Spirit or the human spirit, but in either case John was in "a state of spiritual exaltation best described as a trance" (R. H. Mounce, Revelation [NICNT], 75).
7tn (17:3) Or "desert."
8tn (17:3) The word "there" is not in the Greek text, but is supplied for stylistic reasons.
9tn (17:4) Here kaiv (kai) has been translated as "now" to indicate the detailed description of the woman, which is somewhat parenthetical in nature.
10tn (17:4) The word "clothing" is supplied to clarify that the words "purple" and "scarlet" refer to cloth or garments rather than colors.
11tn (17:4) Grk "gilded with gold" (an instance of semantic reinforcement, see L&N 49.29).
12tn (17:4) 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.
13tc (17:4) Several MSS (including 1611 1854 2053 ByzK) read "adulteries of the earth" (porneiva" th'" gh'", porneia" th" gh"). Other MSS (Í syrh) read "her adulteries and the earth's" (porneiva" aujth'" kaiV th'" gh'", porneia" auth" kai th" gh"). Still other MSS (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.
14tn (17:5) Here kaiv (kai) has not been translated because of differences between Greek and English style.
15tn (17:5) 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").
16tn (17:6) Or "of the witnesses to Jesus." Here the genitive *Ihsou' (Ihsou) is taken as an objective genitive; Jesus is the object of their testimony.
17tn (17:6) Here kaiv (kai) has not been translated because of differences between Greek and English style.
18tn (17:6) Grk "I marveled a great marvel" (an idiom for great astonishment).
19tn (17:7) Here kaiv (kai) has been translated as "but" to indicate the contrast present in this context.
20tn (17:7) 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.
21tn (17:8) 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."
22tn (17:8) Here kaiv (kai) has not been translated because of differences between Greek and English style.
23tn (17:8) Some translations take the o{ti (Joti) here as causal: "because he was, and is not, but is to come" (so NIV, NRSV), but it is much more likely that the subject of the 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).
24tn (17:9) Grk "Here is the mind that has wisdom."
25tn (17:9) 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.
26tn (17:10) That is, one currently reigns.
27tn (17:11) Here kaiv (kai) has not been translated because of differences between Greek and English style.
28tn (17:12) Here kaiv (kai) has not been translated because of differences between Greek and English style.
29tn (17:12) For the translation "ruling authority" for ejxousiva (exousia) see L&N 37.35.
30tn (17:13) The word "kings" is not in the Greek text, but has been supplied to clarify the referent.
31tn (17:14) See BAGD 508 s.v. metav A.II.1.a.
32tn (17:15) Here kaiv (kai) has been translated as "then" to indicate the implied sequence within the narrative.
33tn (17:15) Grk "he"; the referent (the angel) has been specified in the translation for clarity.
34tn (17:15) Grk "and multitudes," 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.
35tn (17:16) Here kaiv (kai) has not been translated because of differences between Greek and English style.
36tn (17:16) A new sentence was started here in the translation. Here kaiv (kai) has not been translated because of differences between Greek and English style.
37tn (17:16) The final clause could also be turned into an adverbial clause of means: "They will consume her flesh by burning her with fire."
38tn (17:17) Grk "hearts."
39tn (17:17) Or "his intent."
40tn (17:17) The infinitive poih'sai (poihsai) was translated here as giving the logical means by which God's purpose was carried out.
41tn (17:17) 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."
42tn (17:17) For this translation see BAGD 134 s.v. basileiva 1, "kingship, royal power, royal rule, kingdom."
43tn (17:17) Or "completed."
44tn (17:18) Grk "And." Because this remark is somewhat resumptive in nature, "as for" is used in the translation.
1tn (18:1) Grk "glory"; but often in the sense of splendor, brightness, or radiance (see L&N 14.49).
2tn (18:2) Here kaiv (kai) has not been translated because of differences between Greek and English style
3tn (18:2) 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 (18:2) 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 (18:2) There are several problems in this verse. It seems that according to the MS evidence the first two phrases (i.e., "and a haunt for every unclean spirit, and a haunt for every unclean bird" [kaiV fulakhV pantoV" pneuvmato" ajkaqavrtou kaiV fulakhV pantoV" ojrnevou ajkaqavrtou]) are to be regarded as authentic, though there are some MS 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 MSS (Í Cvid 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 MS evidence to support the third phrase (A P 2329), it probably dropped out of certain MSS 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 MS evidence extant today.
6tn (18:3) Or "all the Gentiles" (the same Greek word may be translated "Gentiles" or "nations").
7tc (18:3) Several MSS (Í A C 1006 1611 Byz), many of which are good, read "have fallen" (peptwvkasin [peptwkasin] or pevptwkan [peptwkan]; 2042 reads pevptwken [peptwken]). Other MSS (1006c 2329 itar vg syrh et pauci) read "have drunk" (pevpwkan/pepwvkasin or pevpwken [pepwkan/pepwkasin or pepwken]). The more difficult reading and that which has the best MS support is "have fallen." That it is not too difficult is evidenced by the fact that the 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 MSS 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 MS he is using, which he then seeks to correct back to the "have drunk" reading. This appears to be more reasonable than to conclude that three early uncials (i.e., 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 (18:3) See the notes on the words "passion" in Rev 14:8 and "wrath" in 16:19.
9tn (18:3) 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 L&N 88.254 indicate) the stress is on gratification of the senses by sexual immorality, so that meaning was emphasized in the translation here.
10tn (18:4) Here kaiv (kai) has been translated as "then" to indicate the implied sequence within the narrative.
11tn (18:5) 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 (18:5) Or "up to the sky" (the same Greek word means both "heaven" and "sky").
13tn (18:5) That is, remembered her sins to execute judgment on them.
14tn (18:5) Or "her sins."
15tn (18:6) 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 (18:6) On this term BAGD 199 s.v. diplovw states, "to double taV dipla' pay back double Rv 18:6."
17tn (18:7) "As much as" is the translation of o{sa (Josa).
18tn (18:7) On the term ejstrhnivasen (estrhniasen) BAGD 771 s.v. strhniavw states, "live in luxury, live sensually Rv 18:7. W. porneuvein vs. 9."
19tn (18:7) Grk "said in her heart," an idiom for saying something to oneself.
20tn (18:8) Grk "For this reason, her plagues will come."
21tn (18:8) Grk "death." qavnato" can in particular contexts refer to a manner of death, specifically a contagious disease (See BAGD 351 s.v. 1.e; L&N 23.158).
22tn (18:8) This is the same Greek word (pevnqo", penqo") translated "grief" in vv. 7-8.
23tn (18:8) Here "burned down" was used to translate katakauqhvsetai (katakauqhsetai) because a city is in view.
24tn (18:9) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the vision.
25tn (18:9) On the term ejstrhnivasen (estrhniasen) BAGD 771 s.v. strhniavw states, "live in luxury, live sensually Rv 18:7. W. porneuvein vs. 9."
26tn (18:9) Grk "from the burning of her." For the translation "the smoke from the fire that burns her up," see L&N 14.63.
27tn (18:10) 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."
28tn (18:11) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the vision.
29tn (18:11) 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."
30tn (18:12) 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
31tn (18:12) 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."
32tn (18:12) On the translation of kovkkinon (kokkinon) as "scarlet cloth" see L&N 6.170.
33tn (18:12) On the phrase pa'n xuvlon quvi>non (pan xulon quinon) L&N 3.63 states, "pertaining to being made or consisting of citron wood (that is, from a citron tree) --`of citron wood.' 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."
34tn (18:13) On the term a[mwmon (amwmon) L&N 5.23 states, "a generic term for any kind of spice, though often a specific reference to amomum, an Indian type of spice--`spice, amomum.' 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."
35tn (18:13) Or "myrrh," a strong aromatic ointment often used to prepare a body for burial (L&N 6.205).
36tn (18:13) The Greek term livbano" (libano") refers to the aromatic resin of a certain type of tree (L&N 6.212).
37tn (18:13) On semivdali" (semidali") L&N 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."
38tn (18:13) Or "and wagons." On the term rJevdh (rJedh) see L&N 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."
39tn (18:13) 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).
40tn (18:14) On ojpwvra (opwra) L&N 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.'"
41tn (18:14) Grk "you desired in your soul."
42tn (18:14) On liparov" (liparo") BAGD 475 s.v. states, "luxury Rv 18:14."
43tn (18:14) 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."
44tn (18:14) Verse 14 is set in parentheses because in it the city, Babylon, is addressed directly in second person.
sn (18:14) This verse forms a parenthetical aside in the narrative.
45tn (18:15) Grk "the merchants [sellers] of these things."
46tn (18:15) 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.
47tn (18:16) The word "clothing" is supplied to clarify that the words "purple" and "scarlet" refer to cloth or garments rather than colors.
48tn (18:16) Grk "gilded with gold" (an instance of semantic reinforcement, see L&N 49.29).
49tn (18:17) On hjrhmwvqh (hrhmwqh) L&N 20.41 states, "to suffer destruction, with the implication of being deserted and abandoned --`to be destroyed, to suffer destruction, to suffer desolation.' ejrhmovomai: mia'/ w{ra/ hjrhmwvqh oJ tosou'to" plou'to" `such great wealth has been destroyed within a single hour' Re 18:17."
50tn (18:17) On kubernhvth" (kubernhth") BAGD 456 s.v. states, "captain, steersman, pilot...lit. Rv 18:17."
51tn (18:17) 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)."
52tn (18:17) Grk "and as many as."
53tn (18:18) Here the imperfect e[krazon (ekrazon) has been translated ingressively.
54tn (18:18) Grk "from the burning of her, saying." For the translation "the smoke from the fire that burned her up," see L&N 14.63. Here the participle levgonte" (legontes, "saying") has not been translated because it is redundant in contemporary English.
55tn (18:19) Grk "with weeping and mourning, saying." Here the participle levgonte" (legontes) has not been translated because it is redundant in contemporary English.
56tn (18:19) On hJrhmwvqh (Jhrhmwqh) L&N 20.41 states, "to suffer destruction, with the implication of being deserted and abandoned --`to be destroyed, to suffer destruction, to suffer desolation.' ejrhmovomai: mia'/ w{ra/ hjrhmwvqh oJ tosou'to" plou'to" `such great wealth has been destroyed within a single hour' Re 18:17."
57tn (18:20) 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."
58tn (18:20) 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 (18:20) This verse forms a parenthetical aside in the narrative.
59tn (18:21) Here kaiv (kai) has been translated as "then" to indicate the implied sequence within the narrative.
60tn (18:21) 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." L&N 68.82 refers to the suddenness of the force or violence.
61sn (18:21) 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.
62tn (18:22) The shift to a second person pronoun here corresponds to the Greek text.
63tn (18:22) Here kaiv (kai) has not been translated because of differences between Greek and English style.
64tn (18:22) 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."
65tn (18:22) This is a different Greek word (muvlo", mulos) from the one for the millstone in v. 21 (muvlino", mulinos). See L&N 7.68.
66tn (18:23) Or "all the Gentiles" (the same Greek word may be translated "Gentiles" or "nations").
67tn (18:23) On the term farmakeiva (farmakeia, "magic spells") see L&N 53.100: "the use of magic, often involving drugs and the casting of spells upon people--`to practice magic, to cast spells upon, to engage in sorcery, magic, sorcery.' 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."
68tn (18:24) Here kaiv (kai) has not been translated because of differences between Greek and English style.
69tn (18:24) The shift in pronouns from second to third person corresponds to the Greek text.
1tn (18:24) Grk "and of all." The phrase "along with the blood" has been repeated from the previous clause for stylistic reasons.
2tn (19:2) Compare the similar phrase in Rev 16:7.
3tn (19:2) 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 (19:2) See the note on the word "servants" in 1:1.
5tn (19:2) Grk "from her hand" (referring to her responsibility in causing the blood of God's followers to be shed).
6tn (19:3) Here kaiv (kai) has been translated as "then" to indicate the implied sequence within the narrative.
7tn (19:3) Or "her smoke ascends forever and ever."
8tn (19:4) 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 (19:5) Here kaiv (kai) has been translated as "then" to indicate the implied sequence within the narrative.
10tn (19:6) Here kaiv (kai) has been translated as "then" to indicate the implied sequence within the narrative.
11tn (19:6) Grk "like the voice of a large crowd...saying." Because of the complexity of the Greek sentence, a new sentence was started here in the translation by supplying the words "They were."
12tc (19:6) Several MSS (Í2 P 1611 2053 2344 ByzK lat et pauci) read "the Lord our God" (kuvrio" oJ qeov" hJmw'n, kurio" Jo qeo" Jhmwn). Other important MSS (A 1006 1841 et pauci), however, omit the "our" (hJmw'n). Further, certain MSS (051 ByzA) 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.
13tn (19:6) 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."
14tn (19:7) This verb and the next two verbs are hortatory subjunctives (giving exhortations).
15tn (19:8) 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."
16sn (19:8) This phrase is treated as a parenthetical explanation by the author.
17tn (19:9) Here kaiv (kai) has been translated as "then" to indicate the implied sequence within the narrative.
18tn (19:9) Grk "he"; the referent (the angel) has been specified in the translation for clarity.
19tn (19:10) Here kaiv (kai) has been translated as "so" to indicate the implied result of the angel's announcement.
20tn (19:10) 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."
21tn (19:10) Here kaiv (kai) has been translated as "but" to indicate the contrast present in this context.
22tn (19:10) On the elliptical expression o{ra mhv (Jora 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."
23tn (19:10) 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.
24tn (19:10) Grk "fellow slave." See the note on the word "servants" in v. 2.
25tn (19:10) The Greek term "brother" literally refers to family relationships, but here it is used in a broader sense to connote familial relationships within the family of God (cf. BAGD 16 s.v. ajdelfov" 2).
26tn (19:10) 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."
27tn (19:11) Here kaiv (kai) has been translated as "then" to indicate the implied sequence within the narrative.
28tn (19:11) The phrase "and here came" expresses the sense of kaiV ijdouv (kai idou).
29tn (19:11) 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.
30tn (19:11) Or "in righteousness," but since the context here involves the punishment of the wicked and the vindication of the saints, "justice" was preferred.
31tn (19:12) The genitive noun purov" (puros) is translated as an attributive genitive (see also Rev 1:14).
32tn (19:12) For the translation of diavdhma (diadhma) as "diadem crown" see L&N 6.196.
sn (19:12) 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.
33tn (19:12) Grk "head, having." Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
34tn (19:12) 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.
35tc (19:13) 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 MSS 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; Í2]). The reading most likely to give rise to the others is "dipped."
tn (19:13) Or perhaps "soaked."
36tn (19:13) Grk "the name of him is called."
37tn (19:14) Here kaiv (kai) has not been translated because of differences between Greek and English style.
38tn (19:14) 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."
39tn (19:15) Or "the Gentiles" (the same Greek word may be translated "Gentiles" or "nations").
40tn (19:15) Here kaiv (kai) is not translated because of differences between Greek and English style.
41tn (19:15) Grk "will shepherd."
42tn (19:15) Or "scepter." The Greek term rJavbdo" (rJabdo") can mean either "rod" or "scepter."
sn (19:15) A quotation from Ps 2:9 (see also Rev 2:27, 12:5).
43sn (19:15) 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.
44tn (19:15) 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).
45tn (19:15) 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."
46tn (19:17) Here kaiv (kai) has been translated as "then" to indicate the implied sequence within the narrative.
47tn (19:17) The precise significance of ejn (en) here is difficult to determine.
48tn (19:17) On mesouranhvmati (mesouranhmati) here see L&N 1.10: "high in the sky, midpoint in the sky, directly overhead, straight above in the sky." The birds mentioned here are carrion birds like vultures, circling high overhead, and now being summoned to feast on the corpses.
49tn (19:17) This is the same Greek word (dei'pnon, deipnon) used in 19:9.
50tn (19:18) The i{na (Jina) clause, insofar as it is related to the first imperative, has the force of an imperative.
51tn (19:18) The idea of eating "your fill" is evident in the context with the use of cortavzw (cortazw) in v. 21.
52tn (19:18) Grk "chiliarchs"; normally a chiliarch was a military officer commanding a thousand soldiers, but here probably used of higher-ranking commanders like generals (see L&N 55.15; cf. Rev 6:15).
53tn (19:18) See the note on the word "servants" in 1:1.
54tn (19:19) Here kaiv (kai) has been translated as "then" to indicate the implied sequence within the narrative.
55tn (19:20) 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 (19:20) 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 (19:20) Traditionally, "brimstone."
58tn (19:21) Here kaiv (kai) has not been translated because of differences between Greek and English style.
59tn (19:21) 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 (20:1) Grk "And." Here kaiv (kai) has been translated as "then" to indicate the implied sequence within the narrative.
2tn (20:1) The word "holding" is implied. The two clauses "having the key of the abyss" and "a huge chain in his hand" can be construed in two ways: (1) both are controlled by the participle e[conta (econta) and both are modified by the phrase "in his hand"--"having in his hand the key to the abyss and a huge chain." (2) The participle 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 huge 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 (20:2) Here kaiv (kai) has not been translated because of differences between Greek and English style.
4tn (20:3) Grk "he"; the referent (the angel introduced in v. 1) has been specified in the translation for clarity.
5tn (20:3) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the vision.
6tn (20:3) 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 (20:4) Here kaiv (kai) has been translated as "then" to indicate the implied sequence within the narrative.
8tn (20:4) 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 (20:4) 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 (20:4) Here kaiv (kai) has not been translated because of differences between Greek and English style.
11tn (20:4) 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 (20:5) This statement appears to be a parenthetical comment by the author.
13tn (20:6) Grk "who has a share."
14tn (20:6) 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 (20:7) Here kaiv (kai) has been translated as "now" to indicate the transition to a new topic.
16tn (20:8) Or "mislead."
17sn (20:8) The battle with Gog and Magog is described in the OT in Ezek 38:1-39:20.
18tn (20:8) Grk "of whom the number of them [is] like the sand of the sea" (an allusion to Isa 10:22).
19tn (20:9) Here kaiv (kai) has not been translated because of differences between Greek and English style.
20tn (20:9) The shift here to past tense reflects the Greek text.
21tn (20:9) 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 (20:9) Or "surrounded."
23tn (20:9) 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 (20:9) Here kaiv (kai) has been translated as "but" to indicate the contrast present in this context.
25tn (20:9) See L&N 20.45 for the translation of katesqivw (katesqiw) as "to destroy utterly, to consume completely."
26tn (20:10) Or "misled."
27tn (20:10) Traditionally, "brimstone."
28tn (20:10) 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 (20:11) Here kaiv (kai) has been translated as "then" to indicate the implied sequence within the narrative.
30tn (20:11) Traditionally, "great," but mevga" (megas) here refers to size rather than importance.
31tn (20:11) 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 (20:11) Or "vanished."
sn (20:11) 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 (20:12) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the vision.
34tn (20:12) Grk "another book was opened, which is of life."
35tn (20:12) Here kaiv (kai) has been translated as "so" to indicate the implied result of the books being opened.
36tn (20:12) Grk "from the things written in the books according to their works."
37tn (20:13) Here kaiv (kai) has not been translated because of differences between Greek and English style.
38sn (20:13) Here Death is personified (cf. 1 Cor 15:55).
39tn (20:14) Here kaiv (kai) has been translated as "then" to indicate the implied sequence within the narrative.
40tn (20:15) Here kaiv (kai) has not been translated because of differences between Greek and English style.
41tn (20:15) The word "name" is not in the Greek text, but is implied.
42tn (20:15) Grk "he"; the pronoun has been intensified by translating as "that person."
1tn (21:1) Here kaiv (kai) has been translated as "then" to indicate the implied sequence within the narrative.
2tn (21:1) For the translation of ajpevrcomai (apercomai; here ajph'lqan [aphlqan]) L&N 13.93 has "to go out of existence--`to cease to exist, to pass away, to cease.'"
3tn (21:3) Or "dwelling place"; traditionally, "tabernacle"; literally "tent."
4tn (21:3) 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 (21:3) Grk "men, and he." Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
6tc (21:3) Many MSS (Í 046 Byz) do not contain the words "their God" (aujtw'n qeov", autwn qeos).
7tn (21:4) 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 (21:4) Several MSS (A P 051 1611 2053 ByzA et pauci) omit the conjunction "because" (o{ti, Joti) while others (Í1 et pauci) omit the term "now" (e[ti, eti) and retain "because." Another uncial MS (94) reads "for the former things" (taV gaVr prw'ta, ta gar prwta). Finally, certain MSS (1 1854 ByzK 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 MS 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 (21:4) For the translation of ajpevrcomai (apercomai; here ajph'lqan [aphlqan]) L&N 13.93 has "to go out of existence--`to cease to exist, to pass away, to cease.'"
10tn (21:5) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the vision.
11tn (21:5) 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 (21:5) Grk "faithful."
13tn (21:6) Or "It has happened."
14tn (21:6) 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 (21:6) Or "as a free gift" (see L&N 57.85).
16tn (21:7) Or "who is victorious"; traditionally, "who overcomes."
17tn (21:8) On the term farmakeiva (farmakeia, "magic spells") see L&N 53.100: "the use of magic, often involving drugs and the casting of spells upon people--`to practice magic, to cast spells upon, to engage in sorcery, magic, sorcery.' 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 (21:8) Grk "idolaters."
19tn (21:8) Grk "their share."
20tn (21:8) Traditionally, "brimstone."
21tn (21:8) 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{, Jo) 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."
22tn (21:9) Here kaiv (kai) has been translated as "then" to indicate the implied sequence within the narrative.
23tn (21:9) Grk "with me." The translation "with me" implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, met= ejmou' (met' emou, "with me") was translated as "to me." See also v. 15.
24tn (21:10) Here kaiv (kai) has been translated as "so" to indicate the implied result of the angel's invitation.
25tn (21:10) Or "in the spirit." "Spirit" could refer either to the Holy Spirit or the human spirit, but in either case John was in "a state of spiritual exaltation best described as a trance" (R. H. Mounce, Revelation [NICNT], 75).
26tn (21:10) Grk "to a mountain great and high."
27tn (21:11) 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.
28tn (21:11) 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."
29tn (21:12) Grk "jasper, having." Here a new sentence was started in the translation.
30tn (21:12) Grk "a (city) wall great and high."
31tn (21:12) 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."
32tn (21:12) Grk "of the sons of Israel." The translation "nation of Israel" is given in L&N 11.58.
33tn (21:12) Grk "on them"; the referent (the gates) has been specified in the translation for clarity.
34tn (21:13) 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.
35tn (21:13) The word "side" has been supplied four times in this verse for clarity.
36tn (21:14) Here kaiv (kai) has not been translated because of differences between Greek and English style.
37tn (21:15) Grk "the one"; the referent (the angel of v. 9) has been specified in the translation for clarity.
38tn (21:16) Here kaiv (kai) has been translated as "now" to indicate the somewhat parenthetical nature of the description of the city.
39tn (21:16) 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."
40tn (21:16) Here kaiv (kai) has not been translated because of differences between Greek and English style.
41tn (21:16) Grk "with the rod"; the word "measuring" is supplied from the description in v. 15.
42tn (21:16) Or "two thousand two hundred kilometers," Grk "12,000 stades." A stade was a measure of length about 607 ft (185 m).
43tn (21:17) Here the measurement was kept in cubits in the translation because of the possible symbolic significance of the number 144 (12 times 12). This is about 216 ft (65 m).
44tn (21:17) Here L&N 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.
45tn (21:18) Grk "and its wall"; the referent of the pronoun (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.
46tn (21:18) 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.
47tn (21:18) Or "transparent crystal." See L&N 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).
48tn (21:19) The perfect participle here is translated as an intensive (resultative) perfect.
49sn (21:19) Agate (also called chalcedony) is a semiprecious stone usually milky or gray in color (L&N 2.32).
50sn (21:20) Onyx (also called sardonyx) is a semiprecious stone that comes in various colors (L&N 2.35).
51sn (21:20) Carnelian is a semiprecious gemstone, usually red in color (L&N 2.36).
52sn (21:20) Chrysolite refers to either quartz or topaz, golden yellow in color (L&N 2.37).
53sn (21:20) Beryl is a semiprecious stone, usually blue-green or green in color (L&N 2.38).
54sn (21:20) Chrysoprase is a greenish type of quartz (L&N 2.40).
55sn (21:20) 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 L&N 2.41.
56tn (21:21) Here kaiv (kai) has not been translated because of differences between Greek and English style.
57tn (21:21) This refers to a major (broad) street (L&N 1.103).
58tn (21:22) 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.
59tn (21:22) 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."
60tn (21:24) Or "the Gentiles" (the same Greek word may be translated "Gentiles" or "nations").
61tn (21:24) Or "splendor"; Grk "glory."
62tn (21:25) 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."
63tn (21:25) The Greek connective gavr (gar) most often expresses some sort of causal connection. However, in this context there is no causal force to the second phrase; gavr simply expresses continuation or connection. Because of this it has been translated as "and." See BAGD 152 s.v. 4.
64tn (21:25) The clause has virtually the force of a parenthetical comment.
65tn (21:26) 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)."
66tn (21:26) Or "the Gentiles" (the same Greek word may be translated "Gentiles" or "nations").
67tn (21:27) Here kaiv (kai) has been translated as "but" to indicate the contrast present in this context.
68tn (21:27) 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."
69tn (21:27) Or "what is abhorrent"; Grk "who practices abominations."
70tn (21:27) 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.
71tn (21:27) Grk "those who are written"; the word "names" is implied.
1tn (22:1) Here kaiv (kai) has been translated as "then" to indicate the implied sequence within the narrative.
2tn (22:1) Grk "he"; the referent (the angel mentioned in 21:9, 15) has been specified in the translation for clarity.
3tn (22:1) Grk "proceeding." Water is more naturally thought to pour out or flow out in English idiom.
4tn (22:2) Grk "its"; the referent (the city, the new Jerusalem) has been specified in the translation for clarity.
5tn (22:2) This refers to a major (broad) street (L&N 1.103).
6tn (22:2) Grk "From here and from there."
7tn (22:2) Or "twelve crops" (one for each month of the year).
8tn (22:2) The words "of the year" are implied.
9tn (22:3) Or "be anything accursed" (L&N 33.474).
10tn (22:3) Grk "in it"; the referent (the city, the new Jerusalem) has been specified in the translation for clarity.
11tn (22:3) 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 (22:3) See the note on the word "servants" in 1:1.
13tn (22:3) Or "will serve."
14tn (22:6) Here kaiv (kai) has been translated as "then" to indicate the implied sequence within the narrative.
15tn (22:6) Grk "he"; the referent (the angel mentioned in 21:9, 15; 22:1) has been specified in the translation for clarity.
16tn (22:6) Grk "faithful."
17tn (22:6) See the note on the word "servants" in 1:1.
18sn (22:7) These lines are parenthetical, forming an aside to the narrative. The speaker here is the Lord Jesus Christ himself rather than the narrator.
19tn (22:8) Or "I am John, the one who heard and saw these things."
20tn (22:8) 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 (22:8) 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 (22:9) Here kaiv (kai) has been translated as "but" to indicate the contrast present here.
23tn (22:9) 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 (22:9) Grk "fellow slave." Though suvndoulo" (sundoulos) is here translated "fellow servant," the word does not bear the connotation of a free individual serving another. See the note on the word "servants" in 1:1.
25tn (22:9) Grk "keep" (an idiom for obedience).
26tn (22:10) Here kaiv (kai) has been translated as "then" to indicate the implied sequence of events within the vision.
27tn (22:11) Grk "must do evil still."
28tn (22:11) For this translation see L&N 88.258; the term refers to living in moral filth.
tn () 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 (22:12) 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 wordplay with two meanings) in the previous clause, the translation "pay" for ajpodou'nai (apodounai) was used here.
31sn (22:13) These lines are parenthetical, forming an aside to the narrative. The speaker here is the Lord Jesus Christ himself rather than the narrator.
32tn (22:14) Grk "so that there will be to them authority over the tree of life."
33tn (22:15) On the term favrmakoi (farmakoi) see L&N 53.101.
34tn (22:15) Or "lying," "deceit."
35tn (22:16) 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 (22:18) Grk "written."
37tc (22:19) 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 MSS 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 MSS to date. This is one of them. No Greek MS contains the words "the book" of life. It is thus decidedly inauthentic, while "the tree" of life, found in the best MSS, is clearly authentic.
38tc (22:21) Several MSS (Í 051s Byz) read "amen" (ajmhvn, amhn) after "all" (pavntwn, pantwn). It is, however, not found in other important MSS (A 1006 1841). It is easier to account for its addition than its omission from the text if original. It seems that certain MSS 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.