The reading “and I looked” ( καὶ εἶδον , kai eidon ) or some slight variation (e.g., ἶδον , idon ) has excellent ms support ({ א A C P 1611}) and its omission seems to have come through the mss that have already placed “and look” ( καὶ ἴδε or καὶ βλέπε [ kai ide or kai blepe ]) after the verb “come” ( ἔρχου , ercou ) in 6:1 . Thus, for these copyists it was redundant to add “and I looked” again.


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


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


Grk “the one sitting on it.”


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


BDAG 1086 s.v. χοῖνιξ states, “a dry measure, oft. used for grain, approximately equivalent to one quart or one liter , quart. A χ .of grain was a daily ration for one pers.… Rv 6:6 ab.”


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.”


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


Here καί ( kai ) has been translated as “so” to indicate the implied result of the summons by the fourth creature.


A sickly pallor, when referring to persons, or the green color of plants. BDAG 1085 s.v. χλωρός 2 states, “ pale, greenish gray …as the color of a pers. in sickness contrasted with appearance in health…so the horse ridden by Death… ἵππος χλωρός Rv 6:8 .” Because the color of the horse is symbolic, “pale green” is used in the translation. Cf. NIV, NCV “pale”; NASB “ashen.”


Grk “And Hades was following with him.” The Greek expression μετ᾿ αὐτοῦ ( met ’ autou , “with him”) is Semitic and indicates close proximity. The translation “followed right behind” reflects this.


Here καί ( kai ) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.


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


Here καί ( kai ) has been translated as “now” to indicate the introduction of a new and somewhat different topic after the introduction of the four riders.


Or “murdered.” See the note on the word “butcher” in 6:4 .


Grk “voice, saying”; the participle λέγοντες ( legontes ) is redundant in contemporary English and has not been translated here.


The expression ἕως πότε ( ews pote ) was translated “how long.” Cf. BDAG 423 s.v. ἕως 1.b. γ .


The Greek term here is δεσπότης ( despoths ; see L&N 37.63).


Grk “until they had been completed.” The idea of a certain “number” of people is implied by the subject of πληρωθῶσιν ( plhrwqwsin ).


Though σύνδουλος ( sundoulos ) has been translated “fellow servant,” the word does not bear the connotation of a free individual serving another. See the note on the word “servants” in 1:1 .


Or “powerful”; Grk “a great.”


Or “like hairy sackcloth” (L&N 8.13).


Grk “like blood,” understanding αἷμα ( aima ) as a blood-red color rather than actual blood (L&N 8.64).


Or “in heaven” (the same Greek word means both “heaven” and “sky”). The genitive τοῦ οὐρανοῦ ( tou ouranou ) is taken as a genitive of place.


Grk “throws [off]”; the indicative verb has been translated as a participle due to English style.


L&N 3.37 states, “a fig produced late in the summer season (and often falling off before it ripens) – ‘late fig.’ ὡς συκὴ βάλλει τοὺς ὀλύνθους αὐτῆς ὑπὸ ἀνέμου μεγάλου σειομένη ‘as the fig tree sheds its late figs when shaken by a great wind’ Re 6:13 . In the only context in which ὄλυνθος occurs in the NT ( Re 6:13 ), one may employ an expression such as ‘unripe fig’ or ‘fig which ripens late.’”


Grk “great wind.”


Or “The heavens were.” The Greek word οὐρανός ( ouranos ) can mean either “heaven” or “sky.”


BDAG 125 s.v. ἀποχωρίζω states, “ ὁ οὐρανὸς ἀπεχωρίσθη the sky was split Rv 6:14 .” Although L&N 79.120 gives the meaning “the sky disappeared like a rolled-up scroll” here, a scroll that is rolled up does not “disappear,” and such a translation could be difficult for modern readers to understand.


On this term BDAG 317 s.v. ἑλίσσω states, “ ὡς βιβλίον ἑλισσόμενον like a scroll that is rolled up … Rv 6:14 .”


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


Here καί ( kai ) has not been translated; nor is it translated before each of the following categories, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.


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 ).


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


Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί ( kai ) has not been translated because of differences between Greek and English style.


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.


Most mss (A Ï bo) change the pronoun “their” to “his” ( αὐτοῦ , autou ) in order to bring the text in line with the mention of the one seated on the throne in the immediately preceding verse, and to remove the ambiguity about whose wrath is in view here. The reading αὐτῶν ( autwn , “their”) is well supported by א C 1611 1854 2053 2329 2344 pc latt sy. On both internal and external grounds, it should be regarded as original.


The translation “to withstand (it)” for ἵστημι ( Jisthmi ) is based on the imagery of holding one’s ground in a military campaign or an attack (BDAG 482 s.v. B.4).


Grk “from the rising of the sun.” BDAG 74 s.v. ἀνατολή 2.a takes this as a geographical direction: “ ἀπὸ ἀ . ἡλίου … from the east Rv 7:2; 16:12 …simply ἀπὸ ἀ . … 21:13 .”


Grk “having,” but v. 3 makes it clear that the angel’s purpose is to seal others with the seal he carries.


Or “signet” (L&N 6.54).


The word “permission” is implied; Grk “to whom it was given to them to damage the earth.”


Grk “saying.” The participle λέγων ( legwn ) is redundant in contemporary English and has not been translated.


Here καί ( kai ) has been translated as “now” to indicate the introduction of new but related material.


Grk “who were sealed.”


Normally, “every,” but since 144,000 is the total number, “all” is clearer here.


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.


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


Here καί ( kai ) has not been translated before each of the following categories, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.


The dative here has been translated as a dative of possession.


The verb is pluperfect, but the force is simple past. See ExSyn 586.


Grk “they fell down on their faces.” BDAG 815 s.v. πίπτω 1.b. α . ב . has “ fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”


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


Grk “spoke” or “declared to,” but in the context “asked” reads more naturally in English.


Here καί ( kai ) has been translated as “so” to indicate the implied result of the previous question.


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.


Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί ( kai ) has not been translated because of differences between Greek and English style.


Or “worship.” The word here is λατρεύω ( latreuw ).


Grk “will spread his tent over them,” normally an idiom for taking up residence with someone, but when combined with the preposition ἐπί ( epi , “over”) the idea is one of extending protection or shelter (BDAG 929 s.v. σκηνόω ).


An allusion to Isa 49:10 . The phrase “burning heat” is one word in Greek ( καῦμα , kauma ) that refers to a burning, intensely-felt heat. See BDAG 536 s.v.


Here καί ( kai ) has been translated as “now” to indicate the resumption of the topic of the seals.


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


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


Grk “having.”


The verb “to station” was used to translate ἑστάθη ( Jestaqh ) because it connotes the idea of purposeful arrangement in English, which seems to be the idea in the Greek.


The expression τῶν θυμιαμάτων ( twn qumiamatwn ) is taken as a “genitive of producer,” i.e., the noun in the genitive produces the head noun.


Or “sounds,” “voices.” It is not entirely clear what this refers to. BDAG 1071 s.v. φωνή 1 states, “In Rv we have ἀστραπαὶ καὶ φωναὶ καὶ βρονταί (cp. Ex 19:16 ) 4:5; 8:5; 11:19; 16:18 (are certain other sounds in nature thought of here in addition to thunder, as e.g. the roar of the storm?…).”


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


Here καί ( kai ) has been translated as “so that” because what follows has the logical force of a result clause.


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.”


On the term translated “completely destroyed,” L&N 20.40 states, “to cause the complete destruction of someone or something – ‘to destroy utterly.’ τὸ τρίτον τῶν πλοίων διεφθάρησαν ‘a third of the ships were completely destroyed’ Re 8:9 .”


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


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


Grk “fell.”


Here καί ( kai ) has been translated as “now” in keeping with the parenthetical nature of this remark.


Grk “is called,” but this is somewhat redundant in contemporary English.


Here καί ( kai ) has been translated as “so” to indicate the implied result of the star falling on the waters.


That is, terribly bitter (see the note on “Wormwood” earlier in this verse).


Grk “and many of the men died from these waters because they were bitter.”


Grk “the day did not shine [with respect to] the third of it.”


Grk “one eagle.”


and several versions}. On external grounds, ἀετοῦ is clearly the superior reading. ἀγγέλου could have arisen inadvertently due to similarities in spelling or sound between ἀετοῦ and ἀγγέλου . It may also have been intentional in order to bring this statement in line with 14:6 where an angel is mentioned as the one flying in midair. This seems a more likely reason, strengthened by the facts that the book only mentions eagles two other times ( 4:7; 12:14 ). Further, the immediate as well as broad context is replete with references to angels.


Concerning the word μεσουράνημα ( 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.’ εἶδον , καὶ ἤκουσα ἑνὸς ἁετοῦ πετομένου ἐν μεσουρανήματι ‘I looked, and I heard an eagle that was flying overhead in the sky’ Re 8:13 .”


Grk “about to sound their trumpets,” but this is redundant in English.


On this term BDAG 2 s.v. ἄβυσσος 2 states, “ netherworld , abyss, esp. the abode of the dead Ro 10:7 ( Ps 106:26 ) and of demons Lk 8:31 ; dungeon where the devil is kept Rv 20:3 ; abode of the θηρίον , the Antichrist 11:7; 17:8 ; of ᾿Αβαδδών (q.v.), the angel of the underworld 9:11 … φρέαρ τῆς ἀ . 9:1 f; capable of being sealed 9:1; 20:1, 3 .”


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


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


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


The dative indirect object ( αὐταῖς , autais ) was converted into the subject (“they”) as this more closely approximates English usage. The following ἵ῞να ( Jina ) is taken as substantival, introducing a direct object clause. In this case, because it is reported speech, the ἵνα is similar to the declarative ὅτι ( Joti ).


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


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


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


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


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


On this term BDAG 168 s.v. βασανισμός states, “1. infliction of severe suffering or pain associated with torture or torment, tormenting, torture Rv 9:5 b. – 2. the severe pain experienced through torture, torment vs. 5a; 14:11; 18:10, 15 ; (w. πένθος ) vs. 7.”


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


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


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


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


The phrase “not be able to” was used in the translation to emphasize the strong negation ( οὐ μή , ou mh ) in the Greek text.


Here καί ( kai ) has been translated as “now” to indicate the introduction of the description of the locusts, which is somewhat parenthetical in the narrative.


The translation attempts to bring out the double uncertainty in this clause in the Greek text, involving both the form ( ὡς στέφανοι , Jw" stefanoi , “like crowns”) and the material ( ὅμοιοι χρυσῷ , {omoioi crusw , “similar to gold”).


Or “human faces.” The Greek term ἄνθρωπος ( anqrwpos ) is often used in a generic sense, referring to both men and women. However, because “women’s hair” in the next clause suggests a possible gender distinction here, “men’s” was retained.


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


Or perhaps, “scales like iron breastplates” (RSV, NRSV) although the Greek term θώραξ ( qwrax ) would have to shift its meaning within the clause, and elsewhere in biblical usage (e.g., Eph 6:14 ; 1 Thess 5:8 ) it normally means “breastplate.” See also L&N 8.38.


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


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


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


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


includes the word in brackets, indicating doubts as to its authenticity.


Grk “having.”


On λῦσον ( luson ) BDAG 606-7 s.v. λύω 2 states, “ set free, loose, untie – a. lit. a pers., animal, or thing that is bound or tied…Angels that are bound Rv 9:14 f.”


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


The Greek term καί ( kai ) has not been translated here and before the following term “month” since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.


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


Grk “twenty thousand of ten thousands.”


Here καί ( kai ) has been translated as “now” to indicate the introduction of the description of the horses and riders, which is somewhat parenthetical in the narrative.


Grk “and those seated on them.”


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


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


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


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


Traditionally, “brimstone.”


The phrase ἐκ τοῦ πυρὸς καὶ τοῦ καπνοῦ καὶ τοῦ θείου τοῦ ἐκπορευομένου ἐκ τῶν στομάτων αὐτῶν (“by the fire, the smoke, and the sulfur that came out of their mouths”) is taken as epexegetical (explanatory) to the phrase τῶν τριῶν πληγῶν τούτων (“these three plagues”).


Grk “is.”


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


The Greek conjunction καί ( kai ) has not been translated here or before the following materials in this list, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.


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.


On the term φαρμακεία ( farmakeia , “magic spells”) see L&N 53.100: “the use of magic, often involving drugs and the casting of spells upon people – ‘to practice magic, to cast spells upon, to engage in sorcery, magic, sorcery.’ φαρμακεία : ἐν τῇ φαρμακείᾳ σου ἐπλανήθησαν πάντα τὰ ἔθνη ‘with your magic spells you deceived all the peoples (of the world)’ Re 18:23 .”


Or “clothed.”


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


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.”


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


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


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


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


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


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


The time of the action described by the aorist εὐηγγέλισεν ( euhngelisen ) seems to be past with respect to the aorist passive ἐτελέσθη ( etelesqh ). This does not require that the prophets in view here be OT prophets. They may actually refer to the martyrs in the church (so G. B. Caird, Revelation [HNTC], 129).


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


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


Grk “with me.” The translation “with me” implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, μετ᾿ ἐμοῦ ( met ’ emou , “with me”) was translated as “to me.”


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


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


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


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


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.


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


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


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


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


Grk “and nations,” but καί ( kai ) has not been translated here or before the next item since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.


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


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


Grk “saying.”


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


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


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


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


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


This is a collective singular in Greek.


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


Or “authority.”


Grk “the days.”


Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί ( kai ) has not been translated because of differences between Greek and English style.


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


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


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


Grk “spiritually.”


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


The Greek term καί ( kai ) has not been translated before this and the following items in the list, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.


Or “to be buried.”


Grk “fell upon.”


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


Though the nearest antecedent to the subject of ἤκουσαν ( hkousan ) is the people (“those who were watching them”), it could also be (based on what immediately follows) that the two prophets are the ones who heard the voice.


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


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


Grk “seven thousand names of men.”


Grk “has passed.”


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


Grk “they fell down on their faces.” BDAG 815 s.v. πίπτω 1.b. α . ב . has “ fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”


Grk “saying.”


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


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


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


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


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


Grk “who fear.”


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.


Or “who deprave.” There is a possible wordplay here on two meanings for διαφθείρω ( diafqeirw ), with the first meaning “destroy” and the second meaning either “to ruin” or “to make morally corrupt.” See L&N 20.40.


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


Or “sounds,” “voices.” It is not entirely clear what this refers to. BDAG 1071 s.v. φωνή 1 states, “In Rv we have ἀστραπαὶ καὶ φωναὶ καὶ βρονταί (cp. Ex 19:16 ) 4:5; 8:5; 11:19; 16:18 (are certain other sounds in nature thought of here in addition to thunder, as e.g. the roar of the storm?…).”


Although BDAG 1075 s.v. χάλαζα gives the meaning “hail” here, it is not clear whether the adjective μεγάλη ( megalh ) refers to the intensity of the storm or the size of the individual hailstones, or both.


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


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


Grk “and being tortured,” though βασανίζω ( basanizw ) in this context refers to birth pangs. BDAG 168 s.v. 2 .b states, “Of birth-pangs (Anth. Pal. 9, 311 βάσανος has this mng.) Rv 12:2 .” The καί ( kai ) has not been translated.


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


For the translation of διάδημα ( diadhma ) as “diadem crown” see L&N 6.196. sn Diadem crowns were a type of crown used as a symbol of the highest ruling authority in a given area, and thus often associated with kingship.


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


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


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


On this term BDAG 135 s.v. ἄρσην states: “ male …The neut. ἄρσεν Rv 12:5 , difft. vs. 13, comes fr. Is 66:7 and is in apposition to υἱόν . On the juxtaposition s. FBoll, ZNW 15, 1914, 253; BOlsson, Glotta 23, ’34, 112.”


Grk “shepherd.”


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


Or “scepter.” The Greek term ῥάβδος ( rJabdo" ) can mean either “rod” or “scepter.” sn An allusion to Ps 2:9 (see also Rev 2:27; 19:15 ).


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


Or “desert.”


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


Grk “so they can take care of her.”


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


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


Grk “found.”


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


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


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


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


Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [ adelfoi ] meaning “brothers and sisters” is cited). The translation “fellow believer” would normally apply (L&N 11.23), but since the speaker(s) are not specified in this context, it is not clear if such a translation would be appropriate here. The more generic “brothers and sisters” was chosen to emphasize the fact of a relationship without specifying its type.


Or “who accuses them continually.”


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


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).


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.


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


Grk “saw.”


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


Or “desert.”


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


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


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


Grk “the earth helped the woman.”


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


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


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


Or “who obey.”


Grk “and having.”


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


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


co) have the reading ἐστάθην ( estaqhn , “I stood”). Thus, the majority of mss make the narrator, rather than the dragon of 12:17 , the subject of the verb. The first person reading is most likely an assimilation to the following verb in 13:1 , “I saw.” The reading “I stood” was introduced either by accident or to produce a smoother flow, giving the narrator a vantage point on the sea’s edge from which to observe the beast rising out of the sea in 13:1 . But almost everywhere else in the book, the phrase καὶ εἶδον ( kai eidon , “and I saw”) marks a transition to a new vision, without reference to the narrator’s activity. On both external and internal grounds, it is best to adopt the third person reading, “he stood.”


Or “sandy beach” (L&N 1.64).


, 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. has only 17 verses.


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


Grk “having” (a continuation of the previous sentence). All of the pronouns referring to this beast (along with the second beast appearing in 13:11 ) could be translated as “it” because the word for beast ( θηρίον , qhrion ) is neuter gender in Greek and all the pronouns related to it are parsed as neuter in the Gramcord/Accordance database. Nevertheless, most interpreters would agree that the beast ultimately represents a human ruler, so beginning at the end of v. 4 the masculine pronouns (“he,” “him,” etc.) are used to refer to the first beast as well as the second beast appearing in 13:11 .


For the translation of διάδημα ( diadhma ) as “diadem crown” see L&N 6.196. sn Diadem crowns were a type of crown used as a symbol of the highest ruling authority in a given area, and thus often associated with kingship.


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


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


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


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


Grk “one of its heads”; the referent (the beast) has been specified in the translation for clarity. Here καί ( kai ) has not been translated because of differences between Greek and English style.


Grk “killed to death,” an expression emphatic in its redundancy. The phrase behind this translation is ὡς ἐσφαγμένον ( Jw" ejsfagmenon ). The particle ὡς is used in Greek generally for comparison, and in Revelation it is used often to describe the appearance of what the author saw. In this instance, the appearance of the beast’s head did not match reality, because the next phrase shows that in fact it did not die. This text does not affirm that the beast died and was resurrected, but some draw this conclusion because of the only other use of the phrase, which refers to Jesus in 5:6 .


The phrase τοῦ θανάτου ( tou qanatou ) can be translated as an attributive genitive (“deathly wound”) or an objective genitive (the wound which caused death) and the final αὐτοῦ ( autou ) is either possessive or reference/respect.


On the phrase “the whole world followed the beast in amazement,” BDAG 445 s.v. θαυμάζω 2 states, “ wonder, be amazed … Rv 17:8 . In pregnant constr. ἐθαυμάσθη ὅλη ἡ γῆ ὀπίσω τ . θηρίου the whole world followed the beast, full of wonder 13:3 (here wonder becomes worship: cp. Ael. Aristid. 13 p. 290 D.; 39 p. 747 of Dionysus and Heracles, οἳ ὑφ᾿ ἡμῶν ἐθαυμάσθησαν . Sir 7:29; Jos., Ant. 3, 65. – The act. is also found in this sense: Cebes 2, 3 θ . τινά = ‘admire’ or ‘venerate’ someone; Epict. 1, 17, 19 θ . τὸν θεόν ).”


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


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


Grk “and there was given to him.” Here the passive construction has been simplified, the referent (the beast) has been specified for clarity, and καί ( kai ) has not been translated because of differences between Greek and English style.


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


Grk “to it was granted.”


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


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


The reading “and his dwelling place” does not occur in codex C, but its omission is probably due to scribal oversight since the phrase has the same ending as the phrase before it, i.e., they both end in “his” ( αὐτοῦ , autou ). This is similar to the mistake this scribe made in 12:14 with the omission of the reading “and half a time” ( καὶ ἥμισυ καιροῦ , kai {hmisu kairou ).


Grk “and it was given to him to go to war.” Here the passive construction has been simplified, the referent (the beast) has been specified for clarity, and καί ( kai ) has not been translated because of differences between Greek and English style.


(a recently-discovered ms) for the longer reading balances things out. Normally, the shorter reading should be given preference. However, in an instance in which homoioteleuton could play a role, caution must be exercised. In this passage, accidental omission is quite likely. That this could have happened seems apparent from the two occurrences of the identical phrase “and it was given to him” ( καὶ ἐδόθη αὐτῷ , kai edoqh autw ) in v. 7 . The scribe’s eye skipped over the first καὶ ἐδόθη αὐτῷ and went to the second, hence creating an accidental omission of eleven words.


Grk “and people,” but καί ( kai ) has not been translated here or before the following term since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.


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


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.


Or “slaughtered”; traditionally, “slain.”


pc ) read “if anyone will kill with the sword, it is necessary for him to be killed with the sword” ( εἴ τις ἐν μαχαίρῃ ἀποκτενεῖ , δεῖ αὐτὸν ἐν μαχαίρῃ ἀποκτανθῆναι ). Other mss ( א 1006 1611* 1854 al ) are similar except that they read a present tense “kills” ( ἀποκτείνει , apokteinei ) in this sentence. Both of these variants may be regarded as essentially saying the same thing. On the other hand, codex A reads “if anyone is to be killed by the sword, he is to be killed by the sword” ( εἴ τις ἐν μαχαίρῃ ἀποκτανθῆναι αὐτὸν ἐν μαχαίρῃ ἀποκτανθῆναι ). Thus the first two variants convey the idea of retribution, while the last variant, supported by codex A, does not. (There are actually a dozen variants here, evidence that scribes found the original text quite difficult. Only the most important variants are discussed in this note.) The first two variants seem to be in line with Jesus’ comments in Matt 26:52 : “everyone who takes up the sword will die by the sword.” The last variant, however, seems to be taking up an idea found in Jer 15:2 : “Those destined for death, to death; those for the sword, to the sword; those for starvation, to starvation; those for captivity, to captivity.” Though G. B. Caird, Revelation (HNTC), 169-70, gives four arguments in favor of the first reading (i.e., “whoever kills with the sword must with the sword be killed”), the arguments he puts forward can be read equally as well to support the latter alternative. In the end, the reading in codex A seems to be original. The fact that this sentence seems to be in parallel with 10a (which simply focuses on God’s will and suffering passively and is therefore akin to the reading in codex A), and that it most likely gave rise to the others as the most difficult reading, argues for its authenticity.


On ὧδε ( Jwde ) here, BDAG 1101 s.v. 2 states: “a ref. to a present event, object, or circumstance, in this case, at this point, on this occasion, under these circumstances … in this case moreover 1 Cor 4:2 . ὧδε ἡ σοφία ἐστίν … Rv 13:18 ; cf. 17:9 . ὧδέ ἐστιν ἡ ὑπομονή …13:10; 14:12 .”


Or “perseverance.”


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


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 .


Or perhaps, “like a ram.” Here L&N 4.25 states, “In the one context in the NT, namely, Re 13:11 , in which ἀρνίον refers literally to a sheep, it is used in a phrase referring to the horns of an ἀρνίον . In such a context the reference is undoubtedly to a ‘ram,’ that is to say, the adult male of sheep.” In spite of this most translations render the word “lamb” here to maintain the connection between this false lamb and the true Lamb of the Book of Revelation, Jesus Christ.


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


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


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


For this meaning see BDAG 342 s.v. ἐνώπιον 4.b, “ by the authority of, on behalf of Rv 13:12, 14; 19:20 .”


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


Grk “earth, telling.” This is a continuation of the previous sentence in Greek. sn He told followed by an infinitive (“to make an image…”) is sufficiently ambiguous in Greek that it could be taken as “he ordered” (so NIV) or “he persuaded” (so REB).


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


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


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


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


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


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


Grk “and that no one be able to buy or sell.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Although the ἵνα ( Jina ) is left untranslated, the English conjunction “thus” is used to indicate that this is a result clause.


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.


Grk “except the one who had.”


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


Grk “Here is wisdom.”


Grk “it is man’s number.” ExSyn 254 states “if ἀνθρώπου is generic, then the sense is, ‘It is [the] number of humankind.’ It is significant that this construction fits Apollonius’ Canon (i.e., both the head noun and the genitive are anarthrous), suggesting that if one of these nouns is definite, then the other is, too. Grammatically, those who contend that the sense is ‘it is [the] number of a man’ have the burden of proof on them (for they treat the head noun, ἀριθμός , as definite and the genitive, ἀνθρώπου , as indefinite – the rarest of all possibilities). In light of Johannine usage, we might also add Rev 16:18 , where the Seer clearly uses the anarthrous ἄνθρωπος in a generic sense, meaning ‘humankind.’ The implications of this grammatical possibility, exegetically speaking, are simply that the number ‘666’ is the number that represents humankind. Of course, an individual is in view, but his number may be the number representing all of humankind. Thus the Seer might be suggesting here that the antichrist, who is the best representative of humanity without Christ (and the best counterfeit of a perfect man that his master, that old serpent, could muster), is still less than perfection (which would have been represented by the number seven).” See G. K. Beale, Revelation , [NIGTC], 723-24, who argues for the “generic” understanding of the noun; for an indefinite translation, see the ASV and ESV which both translate the clause as “it is the number of a man.” sn The translation man’s number suggests that the beast’s number is symbolic of humanity in general, while the translation a man’s number suggests that it represents an individual.


C, along with a few mss known to Irenaeus {and two minuscule mss , 5 and 11, no longer extant}), read 616 here, and several other witnesses have other variations. Irenaeus’ mention of mss that have 616 is balanced by his rejection of such witnesses in this case. As intriguing as the reading 616 is (since the conversion of Nero Caesar’s name in Latin by way of gematria would come out to 616), it must remain suspect because such a reading seems motivated in that it conforms more neatly to Nero’s gematria.


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


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


Or “a voice” (cf. Rev 1:15 ), but since in this context nothing is mentioned as the content of the voice, it is preferable to translate φωνή ( fwnh ) as “sound” here.


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


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.


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


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


pc ) have the conjunction “for” ( γάρ , gar ) here so that the phrase reads: “ for they are blameless.” Other important mss (A C P 1854 2053 al lat) lack the word. The shorter reading is to be preferred since the scribes were more likely to make the connection explicit through the addition of “for” than they would have been to omit the conjunction. As it is, the passage without the conjunction makes good sense and evokes a very somber tone.


A C P 051 1006 1611 1841 2053 2329 al latt sy bo). The problem that its inclusion represents is that there is no reference to any other angel in the immediate context (the last mention was in 11:15 ). In this instance, the longer reading is harder. The word was probably intentionally omitted in order to resolve the tension; less likely, it might have been accidentally omitted since its spelling is similar to “angel” ( ἄγγελος , angelos ).


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.’”


Grk “having.”


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


Grk “to those seated on the earth.”


Grk “and tribe,” but καί ( kai ) has not been translated here or before the following term since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.


Grk “people, saying.” In the Greek text this is a continuation of the previous sentence. For the translation of λέγω ( legw ) as “declare,” see BDAG 590 s.v. 2 .e.


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


) support the reading “another, a second angel” ( ἄλλος ἄγγελος δεύτερος ). The reading that most likely gave rise to the others is the fourth. The first reading attempts to smooth out the grammar by placing the adjective in front of the noun. The second reading may have dropped out the “angel” on the basis of its similarity to “another” ( ἄλλος ). The third reading either intentionally or accidentally left out the word “second.” In any event, this is weakly attested and should not be given much consideration. (If, however, this reading had had good support, with “second” floating, and with “third” in the text in 14:9 , one could possibly see δεύτερος as a motivated reading. But without sufficient support for the third reading, the one thing that is most certain is that δεύτερος was part of the original text here.) It is difficult to account for the rise of the other readings if “second” is not original. And the undisputed use of “third” ( τρίτος , tritos ) in 14:9 may be another indicator that the adjective “second” was in the original text. Finally, the fourth reading is the more difficult and therefore, in this case, to be accepted as the progenitor of the others.


Grk “And another angel, a second.”


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.


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


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


Grk “of the wine of the passion of the sexual immorality of her.” Here τῆς πορνείας ( th" porneia" ) has been translated as an attributive genitive. In an ironic twist of fate, God will make Babylon drink her own mixture, but it will become the wine of his wrath in retribution for her immoral deeds (see the note on the word “wrath” in 16:19 ).


Grk “And another angel, a third.”


Grk “followed them.”


Grk “he himself.”


The Greek word for “anger” here is θυμός ( qumos ), a wordplay on the “passion” ( θυμός ) of the personified city of Babylon in 14:8 .


Traditionally, “brimstone.”


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


The present tense ἀναβαίνει ( anabainei ) has been translated as a futuristic present ( ExSyn 535-36). This is also consistent with the future passive βασανισθήσεται ( basanisqhsetai ) in v. 10 .


The present tense ἔχουσιν ( ecousin ) has been translated as a futuristic present to keep the English tense consistent with the previous verb (see note on “will go up” earlier in this verse).


Grk “and.”


Grk “Here is.”


Or “the perseverance.”


Grk “who keep.”


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


Grk “faith of Jesus.” The construction may mean either “faith in Jesus” or “faithful to Jesus.” Either translation implies that ᾿Ιησοῦ ( Ihsou ) is to be taken as an objective genitive; the difference is more lexical than grammatical because πίστις ( pistis ) can mean either “faith” or “faithfulness.”


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


Or “from their trouble” (L&N 22.7).


Grk “their deeds will follow with them.”


Grk “and behold, a white cloud.”


This phrase constitutes an allusion to Dan 7:13 . Concerning υἱὸς τοῦ ἀνθρώπου ( Juio" tou anqrwpou ), BDAG 1026 s.v. υἱός 2.d. γ says: “ ὁ υἱὸς τοῦ ἀνθρώπου lit. ‘the son of the man’…‘the human being, the human one, the man’…On Israelite thought contemporary w. Jesus and alleged knowledge of a heavenly being looked upon as a ‘Son of Man’ or ‘Man’, who exercises Messianic functions such as judging the world (metaph., pictorial passages in En 46-48; 4 Esdr 13:3, 51f)…Outside the gospels: Ac 7:56 … Rv 1:13; 14:14 (both after Da 7:13 …).” The term “son” here in this expression is anarthrous and as such lacks specificity. Some commentators and translations take the expression as an allusion to Daniel 7:13 and not to “the son of man” found in gospel traditions (e.g., Mark 8:31; 9:12 ; cf. D. E. Aune, Revelation [WBC], 2:800-801; cf. also NIV). Other commentators and versions, however, take the phrase “son of man” as definite , involving allusions to Dan 7:13 and “the son of man” gospel traditions (see G. K. Beale, Revelation [NIGTC], 771-72; NRSV).


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


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


Grk “Send out.”


The aorist θέρισον ( qerison ) has been translated ingressively.


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


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


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


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


Grk “Send.”


On this term BDAG 1018 s.v. τρυγάω states: “‘gather in’ ripe fruit, esp. harvest ( grapes ) w. acc. of the fruit (POslo. 21, 13 [71 ad]; Jos., Ant. 4, 227) Lk 6:44 ; Rv 14:18 (in imagery, as in the foll. places)…W. acc. of that which bears the fruit gather the fruit of the vine…or the vineyard (s. ἄμπελος a) Rv 14:19 .”


On this term BDAG 181 s.v. βότρυς states, “ bunch of grapes Rv 14:18 …The word is also found in the Phrygian Papias of Hierapolis, in a passage in which he speaks of the enormous size of the grapes in the new aeon (in the Lat. transl. in Irenaeus 5, 33, 2f.): dena millia botruum Papias ( 1:2 ). On this see Stephan. Byz. s.v. Εὐκαρπία : Metrophanes says that in the district of Εὐκαρπία in Phrygia Minor the grapes were said to be so large that one bunch of them caused a wagon to break down in the middle.”


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


Or perhaps, “its bunches of grapes” (a different Greek word from the previous clause). L&N 3.38 states, “the fruit of grapevines (see 3.27) – ‘grape, bunch of grapes.’ τρύγησον τοὺς βότρυας τῆς ἀμπέλου τῆς γῆς , ὅτι ἤκμασαν αἱ σταφυλαὶ αὐτῆς ‘cut the grapes from the vineyard of the earth because its grapes are ripe’ Re 14:18 . Some scholars have contended that βότρυς means primarily a bunch of grapes, while σταφυλή designates individual grapes. In Re 14:18 this difference might seem plausible, but there is scarcely any evidence for such a distinction, since both words may signify grapes as well as bunches of grapes.”


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


Or “vine.” BDAG 54 s.v. ἄμπελος a states, “ τρυγᾶν τοὺς βότρυας τῆς ἀ . τῆς γῆς to harvest the grapes fr. the vine of the earth (i.e. fr. the earth, symbol. repr. as a grapevine) Rv 14:18 f; but ἀ may be taking on the meaning of ἀμπελών , as oft. in pap., possibly PHib. 70b, 2 [III bc].” The latter alternative has been followed in the translation ( ἀμπελών = “vineyard”).


Although the gender of μέγαν ( megan , masc.) does not match the gender of ληνόν ( lhnon , fem.) it has been taken to modify that word (as do most English translations).


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.’”


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.


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


Grk “seven plagues – the last ones.”


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


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


Or “on.” The preposition ἐπί ( epi ) with the accusative case could mean “on, at, by, near”; given the nature of this scene appearing in a vision, it is difficult to know precisely which the author of Revelation intended. See BDAG 363 s.v. ἐπί 1 .c. γ , “ At, by, near someone or someth. ”


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


Here καί ( kai ) has not been translated.


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


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


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


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


A 051 Ï ). The ms evidence seems to be fairly balanced, though αἰώνων has somewhat better support. The replacement of “ages” with “nations” is possibly a scribal attempt to harmonize this verse with the use of “nations” in the following verse. On the other hand, the idea of “nations” fits well with v. 4 and it may be that “ages” is a scribal attempt to assimilate this text to 1 Tim 1:17 : “the king of the ages” ( βασιλεὺς τῶν αἰώνων , basileu" twn aiwnwn ). The decision is a difficult one since both scenarios deal well with the evidence, though the verbal parallel with 1 Tim 1:17 is exact while the parallel with v. 4 is not. The term “king” occurs 17 other times (most occurrences refer to earthly kings) in Revelation and it is not used with either “ages” or “nations” apart from this verse. Probably the reading “nations” should be considered original due to the influence of 1 Tim 1:17 .


Or “and praise.” sn Jeremiah 10:7 probably stands behind the idea of fearing God, and Psalm 86:9-10 stands behind the ideas of glorifying God, his uniqueness, and the nations coming to worship him. Many other OT passages also speak about the nations “coming to his temple” to worship ( Isa 2:2-3, 49:22-23, 66:23-24 ; Micah 4:2 ; Zech 8:20-22 ). See G. K. Beale, Revelation [NIGTC], 796-97.


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


Or perhaps, “your sentences of condemnation.” On δικαίωμα ( dikaiwma ) in this context BDAG 249 s.v. 2 . states, “ righteous deed … δι᾿ ἑνὸς δικαιώματος (opp. παράπτωμα ) Ro 5:18 . – B 1:2 (cp. Wengst, Barnabas-brief 196, n.4); Rv 15:4 (here perh.= ‘sentence of condemnation’ [cp. Pla., Leg. 9, 864e; ins fr. Asia Minor: LBW 41, 2 [ κατὰ ] τὸ δι [ καί ] ωμα τὸ κυρω [ θέν ]= ‘acc. to the sentence which has become valid’]; difft. Wengst, s. above); 19:8 .”


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


On this term BDAG 928 s.v. σκηνή 1.b. α states, “ ἡ σκηνὴ τοῦ μαρτυρίου the Tabernacle or Tent of Testimony ( Ex 27:21; 29:4 ; Lev 1:1 ; Num 1:1 and oft.…) Ac 7:44; 1 Cl 43:2, 5,” and then continues in section 2 to state, “ Rv 15:5 speaks of a ναὸς τῆς σκηνῆς τοῦ μαρτυρίου ἐν τῷ οὐρανῷ . God’s σκ .= dwelling is in heaven 13:6 , and will some time be among humans 21:3 .”


Grk “the temple of the tent of the testimony” ( ὁ ναός τῆς σκηνῆς τοῦ μαρτυρίου , Jo naos ths skhnhs tou marturiou ). The genitive “of the tent” is probably an appositional genitive and should be rendered as “the temple, which is the tent.” The entire expression, then, would be “the temple which is the tent of testimony,” that is, “the heavenly equivalent of the tent or tabernacle that was with Israel in the wilderness” (G. K. Beale, Revelation [NIGTC], 801-2). sn In the OT the expression “tent of the testimony” occurs frequently (130 times in Exodus through Deuteronomy). The “testimony” refers to the ten commandments, i.e., the revelation of the righteous will of God ( Exod 16:34; 25:21; 31:18; 32:15; 40:24 ). It is little wonder that the wrath of God upon an unrighteous, lawbreaking humanity follows in John’s description.


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).


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


Or “anger.”


Grk “power, and no one.” A new sentence was started here in the translation. Here καί ( kai ) has been translated as “thus” to indicate the implied result of the temple being filled with smoke.


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


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


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


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


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


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


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


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


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


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


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


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


Here καί ( kai ) has been translated as “so” to indicate that this judgment is the result of what these wicked people did to the saints and prophets.


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


Grk “the altar saying.”


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


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


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


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


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


On this phrase BDAG 536 s.v. καῦμα states, “ burning, heat Rv 7:16 … καυματίζεσθαι κ . μέγα be burned with a scorching heat 16:9.”


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


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


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


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


Grk “his kingdom became dark.”


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


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


Grk “pains” (the same term in Greek [ πόνος , ponos ] as the last word in v. 11 , here translated “sufferings” because it is plural). BDAG 852 s.v. 2 states, “ ἐκ τοῦ π . in pain … Rv 16:10 ; pl. ( Gen 41:51 ; Jos., C. Ap. 2, 146; Test. Jud. 18:4 ) ἐκ τῶν π . … because of their sufferings vs. 11.”


Or “ulcerated sores” (see 16:2 ).


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


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


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


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


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


Grk “from the rising of the sun.” BDAG 74 s.v. ἀνατολή 2.a takes this as a geographical direction: “ ἀπὸ ἀ . ἡλίου … from the east Rv 7:2; 16:12 ; simply ἀπὸ ἀ . … 21:13 .”


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


BDAG 699 s.v. οἰκουμένη 1 states, “ the inhabited earth, the world … ὅλη ἡ οἰκ . the whole inhabited earth … Mt 24:14 ; Ac 11:28 ; Rv 3:10; 16:14 .”


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


Grk “and keeps.” BDAG 1002 s.v. τηρέω 2.c states “of holding on to someth. so as not to give it up or lose it… τὰ ἱμάτια αὐτοῦ Rv 16:15 (or else he will have to go naked).”


On the translation of ἀσχημοσύνη ( aschmosunh ) as “shameful condition” see L&N 25.202. The indefinite third person plural (“and they see”) has been translated as a passive here.


Here καί ( kai ) has been translated as “now” to indicate the resumption and conclusion of the remarks about the pouring out of the sixth bowl.


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


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


There are many variations in the spelling of this name among the Greek mss , although ῾Αρμαγεδών ( &armagedwn ) has the best support. The usual English spelling is Armageddon, used in the translation. tn Or “Harmagedon” (a literal transliteration of the Greek), or “Har-Magedon” (NASB), meaning “the Mount of Magedon” in Hebrew.


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


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


Or “sounds,” “voices.” It is not entirely clear what this refers to. BDAG 1071 s.v. φωνή 1 states, “In Rv we have ἀστραπαὶ καὶ φωναὶ καὶ βρονταί (cp. Ex 19:16 ) 4:5; 8:5; 11:19; 16:18 (are certain other sounds in nature thought of here in addition to thunder, as e.g. the roar of the storm?…).”


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


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


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


Grk “fell.”


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


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”).


Following BDAG 461 s.v. θυμός 2, the combination of the genitives of θυμός ( qumo" ) and ὀργή ( orgh ) in Rev 16:19 and 19:15 are taken to be a strengthening of the thought as in the OT and Qumran literature ( Exod 32:12 ; Jer 32:37 ; Lam 2:3 ; CD 10:9 ). Thus in Rev 14:8 (to which the present passage alludes) and 18:3 there is irony: The wine of immoral behavior with which Babylon makes the nations drunk becomes the wine of God’s wrath for her.


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


Or “vanished.”


Here BDAG 988 s.v. ταλαντιαῖος states, “ weighing a talent … χάλαζα μεγάλη ὡς ταλαντιαία a severe hailstorm with hailstones weighing a talent (the talent=125 librae, or Roman pounds of c. 343 gr. or 12 ounces each) ( weighing about a hundred pounds NRSV) Rv 16:21 .” This means each hailstone would weigh just under 100 pounds or 40 kilograms.


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.


Grk “on men,” but ἄνθρωπος ( anqrwpo" ) is used here in a generic sense to refer to people in general (the hailstones did not single out adult males, but would have also fallen on women and children).


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


Grk “the plague of it.”


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


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


Grk “with me.” The translation “with me” implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, μετ᾿ ἐμοῦ ( met ’ emou , “with me”) was translated as “to me.”


Here one Greek term, κρίμα ( krima ), has been translated by the two English terms “condemnation” and “punishment.” See BDAG 567 s.v. 4 .b, “mostly in an unfavorable sense, of the condemnatory verdict and sometimes the subsequent punishment itself 2 Pt 2:3 ; Jd 4… τὸ κ . τῆς πόρνης the condemnation and punishment of the prostitute Rv 17:1 .”


This is the same word translated “sexual immorality” earlier in the verse, but here the qualifier “sexual” has not been repeated for stylistic reasons.


Here καί ( kai ) has been translated as “so” to indicate the implied result of the angel’s invitation to witness the fate of the prostitute.


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).


Or “desert.”


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


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


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


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


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.


** [co]) read “her sexual immorality and the earth’s” ( πορνείας αὐτῆς καὶ τῆς γῆς , porneia" aujth" kai th" gh" ). The translation is a rendering of πορνείας αὐτῆς , found in {A 1006 2344 al }. It seems that the first reading “sexuality immorality on/of the earth” was a scribal mistake in which letters may have been confused ( auths would have been read as thsghs ), or was perhaps influenced by the presence of “of the world” ( τῆς γῆς ) at the end of v. 5 . The original wording seems to be “her sexual immorality”; codex א has conflated the two readings.


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


Some translations consider the word μυστήριον ( musthrion , “mystery”) a part of the name written (“Mystery Babylon the Great,” so KJV, NIV), but the gender of both ὄνομα ( onoma , “name”) and μυστήριον are neuter, while the gender of “Babylon” is feminine. This strongly suggests that μυστήριον should be understood as an appositive to ὄνομα (“a name, i.e., a mystery”).


Or “of the witnesses to Jesus.” Here the genitive ᾿Ιησοῦ ( Ihsou ) is taken as an objective genitive; Jesus is the object of their testimony.


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


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


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.


On this term BDAG 2 s.v. ἄβυσσος 2 states, “ netherworld , abyss, esp. the abode of the dead Ro 10:7 ( Ps 106:26 ) and of demons Lk 8:31 ; dungeon where the devil is kept Rv 20:3 ; abode of the θηρίον , the Antichrist 11:7; 17:8 ; of ᾿Αβαδδών (q.v.), the angel of the underworld 9:11 … φρέαρ τῆς ἀ . 9:1 f; capable of being sealed 9:1; 20:1, 3 .”


Some translations take the ὅτι ( Joti ) here as causal: “because he was, and is not, but is to come” (so NIV, NRSV), but it is much more likely that the subject of the ὅτι clause has been assimilated into the main clause: “when they see the beast, that he was…” = “when they see that the beast was” (so BDAG 732 s.v. ὅτι 1.f, where Rev 17:8 is listed).


Grk “Here is the mind that has wisdom.”


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.


That is, one currently reigns.


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


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


See BDAG 636 s.v. μετά A.2.a. α .


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


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


Grk “and multitudes,” but καί ( kai ) has not been translated here and before the following term since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.


A new sentence was started here in the translation. Here καί ( kai ) has not been translated because of differences between Greek and English style.


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


Grk “hearts.”


Or “his intent.”


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


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


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


Or “completed.”


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


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


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


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.


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


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


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


) read “have drunk” ( πέπωκαν / πεπώκασιν , pepwkan / pepwkasin ); the singular πέπωκεν ( pepwken ) is read by P 051 1 2053* al . The more difficult reading and that which has the best ms support is “have fallen.” That it is not too difficult is evidenced by the fact that the great majority of Byzantine minuscules, which have a tendency to smooth out problems, left it stand as is. Nonetheless, it is somewhat difficult ( TCGNT 683 says that this reading is “scarcely suitable in the context”), and for that reason certain mss seem to have changed it to “have drunk” to agree with the idea of “wine” ( οἴνου , oinou ). One can understand how this could happen: A scribe coming to the text and seeing the term “wine” expects a verb of drinking. When he sees “have fallen” and knows that in Greek the verbs “have fallen” and “have drunk” are spelled similarly, he concludes that there has been a slip of the pen in the ms he is using, which he then seeks to correct back to the “have drunk” reading. This appears to be more reasonable than to conclude that three early uncials (i.e., א A C) as well as a great number of other witnesses all felt the need to change “have drunk” ( πέπωκαν ) to “have fallen” ( πέπτωκαν ), even if “fallen” occurs in the immediate context (“fallen, fallen, [ ἔπεσεν ἔπεσεν , epesen epesen ] Babylon the great” in the preceding verse). The preferred reading, on both external and internal grounds, is “have fallen,” and thus the Seer intends to focus on the effects of wine, namely, a drunken stupor.


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


According to BDAG 949 s.v. στρῆνος and στρηνιάω , these terms can refer either to luxury or sensuality. In the context of , 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.


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


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


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


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


Or “her sins.”


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


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


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


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


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


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


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


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


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


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


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


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


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


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


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


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


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


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


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


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


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


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


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).


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


Grk “you desired in your soul.”


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


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


Verse 14 is set in parentheses because in it the city, Babylon, is addressed directly in second person. sn This verse forms a parenthetical aside in the narrative.


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


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.


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


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


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


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


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


Grk “and as many as.”


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


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


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


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


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


Grk “God has judged a judgment of you of her.” Verse 20 is set in parentheses because in it the saints, etc. are addressed directly in the second person. sn This verse forms a parenthetical aside in the narrative.


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


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


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


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


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


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


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


On the term φαρμακεία ( farmakeia , “magic spells”) see L&N 53.100: “the use of magic, often involving drugs and the casting of spells upon people – ‘to practice magic, to cast spells upon, to engage in sorcery, magic, sorcery.’ φαρμακεία : ἐν τῇ φαρμακείᾳ σου ἐπλανήθησαν πάντα τὰ ἔθνη ‘with your magic spells you deceived all the peoples (of the world)’ Re 18:23 .”


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


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


Compare the similar phrase in Rev 16:7 .


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


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


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


Or “her smoke ascends forever and ever.”


Grk “creatures fell down.” BDAG 815 s.v. πίπτω 1.b. α . ב . has “ fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”


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.”


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


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


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


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


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


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


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


Grk “I fell down at his feet.” BDAG 815 s.v. πίπτω 1.b. α . ב . has “ fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”


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


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


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


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


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


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


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


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


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


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


For the translation of διάδημα ( diadhma ) as “diadem crown” see L&N 6.196. sn Diadem crowns were a type of crown used as a symbol of the highest ruling authority in a given area, and thus often associated with kingship.


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


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.


). The reading most likely to give rise to the others is “dipped.” Or perhaps “soaked.”


Grk “the name of him is called.”


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


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


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


Grk “will shepherd.”


Or “scepter.” The Greek term ῥάβδος ( rJabdo" ) can mean either “rod” or “scepter.” sn A quotation from Ps 2:9 (see also Rev 2:27, 12:5 ).


The genitive θυμοῦ ( qumou ) has been translated as an attributed genitive. Following BDAG 461 s.v. θυμός 2, the combination of the genitives of θυμός ( qumos ) and ὀργή ( orgh ) in Rev 16:19 and 19:15 are taken to be a strengthening of the thought as in the OT and Qumran literature ( Exod 32:12 ; Jer 32:37 ; Lam 2:3 ; CD 10:9 ).


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


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


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


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


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


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


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


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 ).


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


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


For this meaning see BDAG 342 s.v. ἐνώπιον 4.b, “ by the authority of, on behalf of Rv 13:12, 14; 19:20 .”


Traditionally, “brimstone.”


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


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


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


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


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


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


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


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


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


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.


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


Grk “who has a share.”


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


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


Or “mislead.”


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


The shift here to past tense reflects the Greek text.


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


Or “surrounded.”


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


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


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


Or “misled.”


Traditionally, “brimstone.”


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.


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


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.


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


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


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


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


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


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


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


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


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


For the translation of ἀπέρχομαι ( apercomai ; here ἀπῆλθαν [ aphlqan ]) L&N 13.93 has “to go out of existence – ‘to cease to exist, to pass away, to cease.’”


Or “dwelling place”; traditionally, “tabernacle”; literally “tent.”


Or “people”; Grk “men” ( ἀνθρώπων , anqrwpwn ), a generic use of the term. In the translation “human beings” was used here because “people” occurs later in the verse and translates a different Greek word ( λαοί , laoi ).


Grk “men, and he.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.


places the words in brackets, indicating doubts as to their authenticity.


Grk “God, and he.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί ( kai ) has not been translated.


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.


Grk “faithful.”


Or “It has happened.”


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


Or “as a free gift” (see L&N 57.85).


Or “who is victorious”; traditionally, “who overcomes.”