Revelation 1-11

New English Translation

Footnotes

1. Revelation 1:1 tn The phrase ἀποκάλυψις ᾿Ιησοῦ Χριστοῦ (apokalupsis Iēsou Christou, “the revelation of Jesus Christ”) could be interpreted as either an objective genitive (“the revelation about Jesus Christ”), subjective genitive (“the revelation from Jesus Christ”), or both (M. Zerwick’s “general” genitive [Biblical Greek, §§36-39]; D. B. Wallace’s “plenary” genitive [ExSyn 119-21]). In 1:1 and 22:16 it is clear that Jesus has sent his angel to proclaim the message to John; thus the message is from Christ, and this would be a subjective genitive. On a broader scale, though, the revelation is about Christ, so this would be an objective genitive. One important point to note is that the phrase under consideration is best regarded as the title of the book and therefore refers to the whole of the work in all its aspects. This fact favors considering this as a plenary genitive.
2. Revelation 1:1 tn Grk “slaves.” Although this translation frequently renders δοῦλος (doulos) as “slave,” the connotation is often of one who has sold himself into slavery; in a spiritual sense, the idea is that of becoming a slave of God or of Jesus Christ voluntarily. The voluntary notion is conspicuous here; hence, the translation “servants.” In any case, the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). A good translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
3. Revelation 1:1 tn BDAG 992-93 s.v. τάχος has “quickly, at once, without delay Ac 10:33 D; 12:7; 17:15 D; 22:18; 1 Cl 48:1; 63:4…soon, in a short time…Rv 1:1; 22:6…shortly Ac 25:4.”
4. Revelation 1:1 tn Or “He indicated it clearly” (L&N 33.153).
5. Revelation 1:1 tn See the note on the word “servants” earlier in this verse.
6. Revelation 1:2 tn “Then” is not in the Greek text, but is supplied to make the chronological succession clear in the translation.
7. Revelation 1:2 tn The genitive phrase “about Jesus Christ” is taken as an objective genitive.
8. Revelation 1:3 tn The word “this” is used to translate the Greek article τῆς (tēs), bringing out its demonstrative force.
9. Revelation 1:3 tn The word “aloud” has been supplied to indicate that in the original historical setting reading would usually refer to reading out loud in public rather than silently to oneself.
10. Revelation 1:3 tn The words “blessed are” are repeated from the beginning of this verse for stylistic reasons and for clarity.
11. Revelation 1:3 tn Grk “keep.” L&N 36.19 has “to continue to obey orders or commandments—‘to obey, to keep commandments, obedience.’”
12. Revelation 1:3 sn The time refers to the time when the things prophesied would happen.
13. Revelation 1:4 tn Grk “John.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.
14. Revelation 1:4 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia. The Roman province of Asia made up about one-third of modern Asia Minor and was on the western side of it. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
15. Revelation 1:4 tn It is probable that the ὑμῖν (humin) applies to both elements of the greeting, i.e., to both grace and peace.
16. Revelation 1:4 tc The earliest and best mss (P^18vid א A C P 2050 al lat sy co) lack the term “God” (θεοῦ, theou) between “from” (ἀπό, apo) and “he who is” (ὁ ὤν, ho ōn). Its inclusion, as supported by the bulk of the Byzantine witnesses, is clearly secondary and a scribal attempt to achieve two things: (1) to make explicit the referent in the passage, namely, God, and (2) to smooth out the grammar. The preposition “from” in Greek required a noun in the genitive case. But here in Rev 1:4 the words following the preposition “from” (ἀπό) are in another case, i.e., the nominative. There are two principal ways in which to deal with this grammatical anomaly. First, it could be a mistake arising from someone who just did not know Greek very well, or as a Jew, was heavily influenced by a Semitic form of Greek. Both of these unintentional errors are unlikely here. Commenting on this ExSyn 63 argues: “Either of these is doubtful here because (1) such a flagrant misunderstanding of the rudiments of Greek would almost surely mean that the author could not compose in Greek, yet the Apocalypse itself argues against this; (2) nowhere else does the Seer [i.e., John] use a nom. immediately after a preposition (in fact, he uses ἀπό 32 times with the gen. immediately following).” The passage appears to be an allusion to Exod 3:14 (in the LXX) where God refers to himself as “he who is” (ὁ ὤν), the same wording in Greek as here in Rev 1:4. Thus, it appears that John is wanting to leave the divine name untouched (perhaps to allude to God’s immutability, or as a pointer to the Old Testament as the key to unlocking the meaning of this book), irrespective of what it “looks” like grammatically. The translation has placed the “he who is” in quotation marks to indicate to the reader that the syntactical awkwardness is intentional. (For further comments, see ExSyn 63).
17. Revelation 1:4 tn BDAG 106 s.v. ἀπό 5.d states: “The expr. εἰρήνη ἀπὸ ‘ὁ ὢν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος’ Rv 1:4 is quite extraordinary. It may be an interpretation of the name Yahweh already current, or an attempt to show reverence for the divine name by preserving it unchanged, or simply one more of the grammatical peculiarities so frequent in Rv.”
18. Revelation 1:5 tn Or “Jesus Christ—the faithful one, the witness…” Some take ὁ πιστός (ho pistos) as a second substantive in relation to ὁ μάρτυς (ho martus). In the present translation, however, ὁ πιστός was taken as an adjective in attributive position to ὁ μάρτυς. The idea of martyrdom and faithfulness are intimately connected. See BDAG 820 s.v. πιστός 1.a.α: “ὁ μάρτυς μου ὁ πιστός μου Rv 2:13 (μάρτυς 3); in this ‘book of martyrs’ Christ is ὁ μάρτυς ὁ πιστὸς (καὶ ὁ ἀληθινός) 1:5; 3:14; cp. 19:11 (the combination of ἀληθινός and πιστός in the last two passages is like 3 Macc 2:11). Cp. Rv 17:14.”
19. Revelation 1:5 sn The Greek term translated witness can mean both “witness” and “martyr.”
20. Revelation 1:5 tc The reading “set free” (λύσαντι, lusanti) has better ms support (P¹⁸ א A C 1611 2050 2329 2351 M^A sy) than its rival, λούσαντι (lousanti, “washed”; found in P 1006 1841 1854 2053 2062 M^K lat bo). Internally, it seems that the reading “washed” could have arisen in at least one of three ways: (1) as an error of hearing (both “released” and “washed” are pronounced similarly in Greek); (2) an error of sight (both “released” and “washed” look very similar—a difference of only one letter—which could have resulted in a simple error during the copying of a ms); (3) through scribal inability to appreciate that the Hebrew preposition ב can be used with a noun to indicate the price paid for something. Since the author of Revelation is influenced significantly by a Semitic form of Greek (e.g., 13:10), and since the Hebrew preposition “in” (ב) can indicate the price paid for something, and is often translated with the preposition “in” (ἐν, en) in the LXX, the author may have tried to communicate by the use of ἐν the idea of a price paid for something. That is, John was trying to say that Christ delivered us at the price of his own blood. This whole process, however, may have been lost on a later scribe, who being unfamiliar with Hebrew, found the expression “delivered in his blood” too difficult, and noticing the obvious similarities between λύσαντι and λούσαντι, assumed an error and then proceeded to change the text to “washed in his blood”—a thought more tolerable in his mind. Both readings, of course, are true to scripture; the current question is what the author wrote in this verse.tn Or “and released us” (L&N 37.127).
21. Revelation 1:5 tn The style here is somewhat Semitic, with the use of the ἐν (en) + the dative to mean “at the price of.” The addition of “own” in the English is stylistic and is an attempt to bring out the personal nature of the statement and the sacrificial aspect of Jesus’ death—a frequent refrain in the Apocalypse.
22. Revelation 1:6 tn The verb ποιέω (poieō) can indicate appointment or assignment rather than simply “make” or “do.” See Mark 3:14 (L&N 37.106).
23. Revelation 1:6 tn See BDAG 168 s.v. βασιλεία 1.a for the idea of “he made us a kingdom,” which was translated as “he appointed us (to be or function) as a kingdom” (see the note on the word “appointed” earlier in the verse).
24. Revelation 1:6 tn Grk “a kingdom, priests.” The term ἱερεῖς (hiereis) is either in apposition to βασιλείαν (basileian) or as a second complement to the object “us” (ἡμᾶς, hēmas). The translation retains this ambiguity.
25. Revelation 1:6 tc Both the longer reading τῶν αἰώνων (tōn aiōnōn, “to the ages of the ages” or, more idiomatically, “for ever and ever”; found in א C M) and the shorter (“for ever”; found in P¹⁸ A P 2050 bo) have good ms support. The author uses the longer expression (εἰς [τοὺς] αἰῶνας [τῶν] αἰώνων, eis [tous] aiōnas [tōn] aiōnōn) in every other instance of αἰών in Revelation, twelve passages in all (1:18; 4:9, 10; 5:13; 7:12; 10:6; 11:15; 14:11; 15:7; 19:3; 20:10; 22:5). Thus, on the one hand, the style of the author is consistent, while on the other hand, the scribes may have been familiar with such a stylistic feature, causing them to add the words here. The issues are more complex than can be presented here; the longer reading, however, is probably authentic (the shorter reading arising from accidental omission of the genitive phrase due to similarity with the preceding words).
26. Revelation 1:7 sn An allusion to Dan 7:13.
27. Revelation 1:7 tn Here καί (kai) was translated as ascensive.
28. Revelation 1:7 sn An allusion to Zech 12:10.
29. Revelation 1:7 tn In this context, tribes (φυλαί, phulai) could also be translated as “nations” or “peoples” (L&N 11.56).
30. Revelation 1:7 tn The conjunction ἐπί (epi) is most likely causal here. The people who crucified him are those of every tribe on the earth and they will mourn because he comes as judge.
31. Revelation 1:7 tn Grk “Yes, Amen.” The expression “This will certainly come to pass” is an attempt to capture the force of the juxtaposition of the Greek ναί (nai) and the Hebrew ἀμήν (amēn). See L&N 69.1.
32. Revelation 1:7 sn These lines are placed in parentheses because they form an aside to the main argument.
33. Revelation 1:8 tc The shorter reading “Omega” (ὦ, ō) has superior ms evidence (א¹ A C 1611) to the longer reading which includes “the beginning and the end” (ἀρχὴ καὶ τέλος or ἡ ἀρχὴ καὶ τὸ τέλος, archē kai telos or hē archē kai to telos), found in א*^,2 1854 2050 2329 2351 M^A lat bo. There is little reason why a scribe would have deleted the words, but their clarifying value and the fact that they harmonize with 21:6 indicate that they are a secondary addition to the text.
34. Revelation 1:8 tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π.…Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”
35. Revelation 1:9 tn The translation attempts to bring out the verbal idea in συγκοινωνός (sunkoinōnos, “co-sharer”); John was suffering for his faith at the time he wrote this.
36. Revelation 1:9 tn The prepositional phrase ἐν ᾿Ιησοῦ (en Iēsou) could be taken with ὑπομονῇ (hupomonē) as the translation does or with the more distant συγκοινωνός (sunkoinōnos), in which case the translation would read “your brother and the one who shares with you in Jesus in the persecution, kingdom, and endurance.”
37. Revelation 1:9 tn The phrase “about Jesus” has been translated as an objective genitive.
38. Revelation 1:10 tn Or “in the spirit.” “Spirit” could refer either to the Holy Spirit or the human spirit, but in either case John was in “a state of spiritual exaltation best described as a trance” (R. H. Mounce, Revelation [NICNT], 75).
39. Revelation 1:10 tn Concerning the phrase κυριακῇ ἡμέρᾳ (kuriakē hēmera) BDAG 576 s.v. κυριακός states: “pert. to belonging to the Lord, the Lord’s…κ. ἡμέρᾳ the Lord’s day (Kephal. I 192, 1; 193, 31…) i.e. certainly Sunday (so in Mod. Gk….) Rv 1:10 (WStott, NTS 12, ’65, 70-75).”
40. Revelation 1:10 tn The conjunction καί (kai) is not introducing a coordinate thought, but one that is logically subordinate to the main verb ἐγενόμην (egenomēn).
41. Revelation 1:11 tn Grk “and to Smyrna.” For stylistic reasons the conjunction καί (kai) and the preposition εἰς (eis) have not been translated before the remaining elements of the list. In lists with more than two elements contemporary English generally does not repeat the conjunction except between the next to last and last elements.
42. Revelation 1:12 tn Throughout the translation John’s use of καί (kai) often reflects the varied usage of the Hebrew conjunction ו (vav). A clause which καί introduces has been translated in terms of its semantic relationship to the clause that preceded it. If the καί seemed redundant, however, it was left untranslated; that is the case in this verse.
43. Revelation 1:12 tn Grk “with me.” The translation “with me” implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, μετ᾿ ἐμοῦ (met’ emou, “with me”) was translated as “to me.”
44. Revelation 1:12 tn Grk “and turning I saw.” The repetition of ἐπιστρέφω (epistrephō) is somewhat redundant in contemporary English and has been translated generally.
45. Revelation 1:13 tn This phrase constitutes an allusion to Dan 7:13. Concerning υἱὸς τοῦ ἀνθρώπου (huios tou anthrōpou), BDAG 1026 s.v. υἱός 2.d.γ says: “ὁ υἱὸς τοῦ ἀνθρώπου lit. ‘the son of the man’…‘the human being, the human one, the man’…On Israelite thought contemporary w. Jesus and alleged knowledge of a heavenly being looked upon as a ‘Son of Man’ or ‘Man’, who exercises Messianic functions such as judging the world (metaph., pictorial passages in En 46-48; 4 Esdr 13:3, 51f)…Outside the gospels: Ac 7:56…Rv 1:13; 14:14 (both after Da 7:13…).” The term “son” here in this expression is anarthrous and as such lacks specificity. Some commentators and translations take the expression as an allusion to Daniel 7:13 and not to “the son of man” found in gospel traditions (e.g., Mark 8:31; 9:12; cf. D. E. Aune, Revelation [WBC], 2:800-801; cf. also NIV). Other commentators and versions, however, take the phrase “son of man” as definite, involving allusions to Dan 7:13 and “the son of man” gospel traditions (see G. K. Beale, Revelation [NIGTC], 771-72; NRSV).
46. Revelation 1:13 tn Or “a wide golden sash,” but this would not be diagonal, as some modern sashes are, but horizontal. The Greek term can refer to a wide band of cloth or leather worn on the outside of one’s clothing (L&N 6.178).
47. Revelation 1:14 tn Here δέ (de) has not been translated.
48. Revelation 1:14 tn The clause, “even as white as snow” seems to heighten the preceding clause and is so understood in this ascensive sense (“even”) in the translation.
49. Revelation 1:14 tn The genitive noun πυρός (puros) has been translated as an attributive genitive.
50. Revelation 1:15 tn The precise meaning of the term translated “polished bronze” (χαλκολιβάνῳ, chalkolibanō), which appears nowhere else in Greek literature outside of the book of Revelation (see 2:18), is uncertain. Without question it is some sort of metal. BDAG 1076 s.v. χαλκολίβανον suggests “fine brass/bronze.” L&N 2.57 takes the word to refer to particularly valuable or fine bronze, but notes that the emphasis here and in Rev 2:18 is more on the lustrous quality of the metal.
51. Revelation 1:15 tn Or “that has been heated in a furnace until it glows.”
52. Revelation 1:15 tn Grk “sound,” but the idea is closer to the roar of a waterfall or rapids.
53. Revelation 1:16 tn Grk “and having.” In the Greek text this is a continuation of the previous sentence, but because contemporary English style employs much shorter sentences, a new sentence was started here in the translation by supplying the pronoun “he.”
54. Revelation 1:16 tn This is a continuation of the previous sentence in the Greek text, but a new sentence was started here in the translation.
55. Revelation 1:17 tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
56. Revelation 1:17 tn Here the Greek conjunction καί (kai) has been translated as a contrastive (“but”) due to the contrast between the two clauses.
57. Revelation 1:18 tn Here καί (kai) has not been translated because of differences between Greek and English style.
58. Revelation 1:18 tn Concerning “Hades” BDAG 19 s.v. ᾅδης 1 and 2 states: “Orig. proper noun, god of the nether world, ‘Hades’, then the nether world, Hades as place of the dead, Ac 2:27, 31 (Ps 16:10; Eccl 9:10; PGM 1, 179; 16, 8; Philo, Mos. 1, 195; Jos., Bell. 1, 596, Ant. 6, 332). Of Jonah’s fish ἐκ τοῦ κατωτάτου ᾅδου. In the depths, contrasted w. heaven ἕως (τοῦ) ᾅδου Mt 11:23; Lk 10:15 (PsSol 15:10; cf.; Is 14:11, 15); ἐν τῷ ᾅδῃ 16:23; ἐν ῝Αιδου ApcPt Rainer. Accessible by gates (but the pl. is also used [e.g. Hom., X., Ael. Aristid. 47, 20 K.=23 p. 450 D.] when only one gate is meant), hence πύλαι ᾅδου (Il. 5, 646; Is 38:10; Wsd 16:13; 3 Macc 5:51; Pss. Sol. 16:2.—Lucian, Menipp. 6 the magicians can open τοῦ ῝Αιδου τὰς πύλας and conduct people in and out safely) Mt 16:18…locked ἔχω τὰς κλεῖς τοῦ θανάτου καὶ τοῦ ᾅδου Rv 1:18 (the genitives are either obj. [Ps.-Apollod. 3, 12, 6, 10 Aeacus, the son of Zeus holds the κλεῖς τοῦ ῝Αιδου; SEG VIII, 574, 3 (III ad) τῷ τὰς κλεῖδας ἔχοντι τῶν καθ᾿ ῝Αιδου (restored)] or possess.; in the latter case death and Hades are personif.; s. 2)…Hades personif.…w. θάνατος (cf. Is 28:15; Job 38:17…) Rv 6:8; 20:13f.” sn In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Matt 11:23; Luke 16:23; Rev 20:13-14).
59. Revelation 1:19 tn Grk “Therefore write the things that you saw, and the things that are, and the things that will take place after these things.” Verse 19 could also be translated (taking καί…καί [kai…kai] as “both…and”): “Therefore write what you have seen, both what things currently are and what is going to happen after these things.” The structure of this verse is debated.
60. Revelation 1:20 tn The words “is this” are supplied to make a complete sentence in English.
61. Revelation 1:20 tn Or perhaps “the messengers.”
62. Revelation 2:1 tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.
63. Revelation 2:1 tn Grk “These things says [the One]…” The expression τάδε λέγει (tade legei) occurs eight times in the NT, seven of which are in Rev 2-3. “The pronoun is used to add solemnity to the prophetic utterance that follows.…In classical drama, it was used to introduce a new actor to the scene (Smyth, Greek Grammar, 307 [§1241]). But the τάδε λέγει formula in the NT derives from the OT, where it was used to introduce a prophetic utterance (BAGD, s.v. ὅδε, 1)” (ExSyn 328). Thus, the translation “this is the solemn pronouncement of” for τάδε λέγει is very much in keeping with the OT connotations of this expression.sn The expression This is the solemn pronouncement of reflects an OT idiom. The LXX has the same Greek phrase (τάδε λέγει, tade legei) about 350 times, with nearly 320 of them having “the Lord” (Heb יהוה, Yahweh) as subject. That the author of Revelation would use such an expression seven times with the risen Christ as the speaker may well imply something of Christ’s sovereignty and deity. Cf. also Acts 21:11 in which the Holy Spirit is the speaker of this expression.
64. Revelation 2:1 tn Grk “holds,” but the term (i.e., κρατῶν, kratōn) with an accusative object, along with the context, argues for a sense of firmness. (Cf. ExSyn 132.)
65. Revelation 2:1 sn On seven stars in his right hand see 1:16.
66. Revelation 2:1 tn Grk “lampstands of gold” with the genitive τῶν χρυσῶν (tōn chrusōn) translated as an attributive genitive.
67. Revelation 2:2 tn Although the first possessive pronoun σου (sou) is connected to τὰ ἔργα (ta erga) and the second σου is connected to ὑπομονήν (hupomonēn), semantically κόπον (kopon) is also to be understood as belonging to the Ephesian church. The translation reflects this.
68. Revelation 2:2 tn The translation “tolerate” seems to capture the sense of βαστάσαι (bastasai) here. BDAG 171 s.v. βαστάζω 2.b.β says, “bear, endure…κακούς Rv 2:2.…bear patiently, put up with: weaknesses of the weak Ro 15:1; cf. IPol 1:2; evil Rv 2:3.”
69. Revelation 2:2 tn Because of the length and complexity of the Greek sentence, the participle was broken off from the previous sentence and translated as an indicative verb beginning a new sentence here in the translation.
70. Revelation 2:3 tn Because of the length and complexity of this Greek sentence, a new sentence was started here in the translation by supplying the phrase “I am also aware” to link this English sentence back to “I know” at the beginning of v. 2.
71. Revelation 2:3 tn The Greek word translated “persisted steadfastly” (ὑπομονή, hupomonē) is the same one translated “steadfast endurance” in v. 2.
72. Revelation 2:4 tn The Greek word translated “departed from” (ἀφίημι, aphiēmi; L&N 15.48) can actually be used of divorce (L&N 34.78), so the imagery here is very strong.
73. Revelation 2:5 tn Grk “from where,” but status is in view rather than physical position. On this term BDAG 838 s.v. πόθεν 1 states, “from what place? from where?…In imagery μνημόνευε πόθεν πέπτωκες remember from what (state) you have fallen Rv 2:5.”
74. Revelation 2:5 tn Grk “and do” (a continuation of the previous sentence in the Greek text). For stylistic reasons in English a new sentence was started here in the translation. The repeated mention of repenting at the end of the verse suggests that the intervening material (“do the deeds you did at first”) specifies how the repentance is to be demonstrated.
75. Revelation 2:5 tn Or “you did formerly.”
76. Revelation 2:5 tn Although the final clause is somewhat awkward, it is typical of the style of Revelation.
77. Revelation 2:6 tn Grk “But you do have this.” The words “going for you” are supplied to complete the English idiom; other phrases like “in your favor” (NIV) or “to your credit” (NRSV) could also be supplied.
78. Revelation 2:6 sn The Nicolaitans were a sect that apparently taught that Christians could engage in immoral behavior with impunity. They are also mentioned in 2:15. They are sometimes associated with Nicolaus, one of the seven original deacons in the church in Jerusalem according to Acts 6:5. The early church father Irenaeus connected them to Nicolaus and further described them as an immoral Gnostic sect (Adv. Haer. 1.26.3; 3.11.1). It is unclear however if the association of the Nicolaitans with the Nicolaus of Acts 6:5 is correct as this view may have arisen based on simple name identification rather than a real historical connection. It is also possible that the group adopted the name of Nicolaus to give them credibility (Eusebius, Eccl. Hist. 3.29.1).
79. Revelation 2:6 tn The expression τὰ ἔργα τῶν Νικολαϊτῶν (ta erga tōn Nikolaitōn) has been translated as a subjective genitive.
80. Revelation 2:7 tn Or “who is victorious”; traditionally, “who overcomes.” The pendent dative is allowed to stand in the English translation because it is characteristic of the author’s style in Revelation.
81. Revelation 2:7 tn Or “grant.”
82. Revelation 2:7 tn Or “stands.”
83. Revelation 2:7 tc The omission of “my” (μου, mou) after “God” (θεοῦ, theou) is well attested, supported by א A C and the Andreas of Caesarea group of Byzantine mss (M^A). Its addition in 1611, the M^K group, latt, and others, seems to be evidence of a purposeful conforming of the text to 3:2 and the four occurrences of “my God” (θεοῦ μου) in 3:12.
84. Revelation 2:8 tn Here καί (kai) has not been translated due to differences between Greek and English style.
85. Revelation 2:8 tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.
86. Revelation 2:8 tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.
87. Revelation 2:8 tn Here καί (kai) has been translated as “but” to indicate the contrast present between these two phrases.
88. Revelation 2:9 tn Or “know your suffering.” This could refer to suffering or distress caused by persecution (see L&N 22.2).
89. Revelation 2:9 tn Because of the length and complexity of this Greek sentence, a new sentence was started here in the translation by supplying the phrase “I also know” to link this English sentence back to “I know” at the beginning of the verse.
90. Revelation 2:9 tn The words “against you” are not in the Greek text, but are implied.
91. Revelation 2:9 sn A synagogue was a place for Jewish prayer and worship, with recognized leadership (e.g., Mt 4:23, Mk 1:21, Lk 4:15, Jn 6:59).
92. Revelation 2:10 tn Grk “is about to throw some of you,” but the force is causative in context.
93. Revelation 2:10 tn Or “tempted.”
94. Revelation 2:10 tn Or “experience persecution,” “will be in distress” (see L&N 22.2).
95. Revelation 2:10 tn Grk “crown of life,” with the genitive “of life” (τῆς ζωῆς, tēs zōēs) functioning in apposition to “crown” (στέφανον, stephanon): “the crown that consists of life.”
96. Revelation 2:11 tn Or “who is victorious”; traditionally, “who overcomes.”
97. Revelation 2:12 tn Here καί (kai) has not been translated due to differences between Greek and English style.
98. Revelation 2:12 tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.
99. Revelation 2:12 tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.
100. Revelation 2:12 sn On the sharp double-edged sword see 1:16.
101. Revelation 2:13 tc The shorter reading adopted here has superior ms support (א A C P 2053 al latt co), while the inclusion of “your works and” (τὰ ἔργα σου καί, ta erga sou kai) before “where you reside” is supported by the Byzantine witnesses and is evidently a secondary attempt to harmonize the passage with 2:2, 19; 3:1, 8, 15.
102. Revelation 2:13 tn Here καί (kai) has been translated as “Yet” to indicate the contrast between their location and their faithful behavior.
103. Revelation 2:13 tn The present indicative verb κρατεῖς (krateis) has been translated as a progressive present.
104. Revelation 2:13 tn Grk “the faith”; here the Greek article is used as a possessive pronoun (ExSyn 215).
105. Revelation 2:13 tn Grk “the faith of me” (τὴν πίστιν μου, tēn pistin mou) with the genitive “of me” (μου) functioning objectively.
106. Revelation 2:13 tn Or “martyr.” The Greek word μάρτυς can mean either “witness” or “martyr.”
107. Revelation 2:13 tn Grk “killed among you.” The term “city” does not occur in the Greek text of course, but the expression παρ᾿ ὑμῖν, ὅπου ὁ σατανᾶς κατοικεῖ (par’ humin, hopou ho satanas katoikei) seems to indicate that this is what is meant. See G. B. Caird, Revelation (HNTC), 36-38.
108. Revelation 2:14 sn See Num 22-24; 31:16.
109. Revelation 2:14 tn That is, a cause for sinning. An alternate translation is “who instructed Balak to cause the people of Israel to sin by eating food sacrificed to idols…”
110. Revelation 2:14 tn Grk “sons,” but the expression υἱοὶ ᾿Ισραήλ (huioi Israēl) is an idiom for the people of Israel as an ethnic entity (see L&N 11.58).
111. Revelation 2:14 tn Due to the actual events in the OT (Num 22-24; 31:16), πορνεῦσαι (porneusai) is taken to mean “sexual immorality.” BDAG 854 s.v. πορνεύω 1 states, “engage in illicit sex, to fornicate, to whore…W. φαγεῖν εἰδωλόθυτα ‘eat meat offered to idols’ Rv 2:14, 20.”
112. Revelation 2:15 tn The term ὁμοίως (homoiōs, “likewise”) is left untranslated because it is quite redundant.sn See the note on the term Nicolaitans in 2:6.
113. Revelation 2:16 tc The “therefore” (οὖν, oun) is not found in א 2053 2329 2351 M^A or the Latin mss. It is, however, included in impressive witnesses such as A C 046 1006 1611 sy^p,h co. Though the conjunction looks at first glance like a scribal clarification, its omission may be explained on the basis of its similarity to the last three letters of the verb “repent” (μετανόησον, metanoēson; since οὖν is a postpositive conjunction in Greek, the final three letters of the verb [-σον, -son] would have been immediately followed by ουν). A scribe could have simply passed over the conjunction in his copy when he saw the last three letters of the imperative verb. A decision is difficult, however, because of the motivation to add to the text and the quality of witnesses that lack the conjunction.
114. Revelation 2:16 tn Grk “with them”; the referent (those people who follow the teaching of Balaam and the Nicolaitans) has been specified in the translation for clarity.
115. Revelation 2:17 tn Or “who is victorious”; traditionally, “who overcomes.” The pendent dative is allowed to stand in the English translation because it is characteristic of the author’s style in Revelation.
116. Revelation 2:17 tn Or “bright.” The Greek term λευκός (leukos) can refer either to the color white (traditional here) or to an object that is bright or shining, either from itself or from an outside source of illumination (L&N 14.50; 79.27).
117. Revelation 2:17 tn On the interpretation of the stone, L&N 2.27 states, “A number of different suggestions have been made as to the reference of ψῆφος in this context. Some scholars believe that the white ψῆφος indicates a vote of acquittal in court. Others contend that it is simply a magical amulet; still others, a token of Roman hospitality; and finally, some have suggested that it may represent a ticket to the gladiatorial games, that is to say, to martyrdom. The context, however, suggests clearly that this is something to be prized and a type of reward for those who have ‘won the victory.’”
118. Revelation 2:17 tn Or “know”; for the meaning “understand” see L&N 32.4.
119. Revelation 2:18 tn Here καί (kai) has not been translated due to differences between Greek and English style.
120. Revelation 2:18 tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.
121. Revelation 2:18 tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.
122. Revelation 2:18 tn Grk “a flame of fire.” The Greek term πυρός (puros) has been translated as an attributive genitive.
123. Revelation 2:18 tn The precise meaning of the term translated “polished bronze” (χαλκολιβάνῳ, chalkolibanō), which appears no where else in Greek literature outside of the book of Revelation (see 1:15), is uncertain. Without question it is some sort of metal. BDAG 1076 s.v. χαλκολίβανον suggests “fine brass/bronze.” L&N 2.57 takes the word to refer to particularly valuable or fine bronze, but notes that the emphasis here and in Rev 1:15 is more on the lustrous quality of the metal.
124. Revelation 2:19 tn Grk “and faith.” Here and before the following term καί (kai) has not been translated because English normally uses a coordinating conjunction only between the next to last and last terms in a list.
125. Revelation 2:19 tn Or “perseverance.”
126. Revelation 2:19 tn The phrase “In fact” is supplied in the translation to bring out the ascensive quality of the clause. It would also be possible to supply here an understood repetition of the phrase “I know” from the beginning of the verse (so NRSV). Grk “and your last deeds [that are] greater than the first.”
127. Revelation 2:20 tn The Greek article has been translated here with demonstrative force.
128. Revelation 2:20 tc The ms evidence for γυναῖκα (gunaika, “woman”) alone includes א C P 1611 2053 lat. The ms evidence for the addition of “your” (σου, sou) includes A 1006 2351 M^K pc sy. With the pronoun, the text reads “your wife, Jezebel” instead of “that woman, Jezebel.” In Revelation, A C are the most important mss, along with א P⁴⁷ (which only reads in portions of chapters 9-17) 1006 1611 2053; in this instance, the external evidence slightly favors the shorter reading. But internally, it gains strength. The longer reading implies the idea that the angel in 2:18 is the bishop or leader of the church in Thyatira. The pronoun “your” (σου) is used four times in vv. 19-20 and may have been the cause for the scribe copying it again. Further, once the monarchical episcopate was in vogue (beginning in the 2nd century) scribes might have been prone to add “your” here.
129. Revelation 2:20 sn Jezebel was the name of King Ahab’s idolatrous and wicked queen in 1 Kgs 16:31; 18:1-5; 19:1-3; 21:5-24. It is probable that the individual named here was analogous to her prototype in idolatry and immoral behavior, since those are the items singled out for mention.
130. Revelation 2:20 tn Grk “teaches and deceives” (διδάσκει καὶ πλανᾷ, didaskei kai plana), a construction in which the first verb appears to specify the means by which the second is accomplished: “by her teaching, deceives…”
131. Revelation 2:20 tn See the note on the word “servants” in 1:1.
132. Revelation 2:20 sn To commit sexual immorality and to eat food sacrificed to idols. Note the conclusions of the Jerusalem Council in Acts 15:29, which specifically prohibits Gentile Christians from engaging in these activities.
133. Revelation 2:21 tn Here καί (kai) has not been translated because of differences between Greek and contemporary English style.
134. Revelation 2:21 tn Here καί (kai) has been translated as “but” to bring out the contrast present in this woman’s obstinate refusal to repent.
135. Revelation 2:22 tn Grk “onto a bed,” in this context an idiom for severe illness (L&N 23.152).
136. Revelation 2:22 tn Or “into great distress.” The suffering here is not specified as physical or emotional, and could involve persecution.
137. Revelation 2:23 tn Grk “her children,” but in this context a reference to this woman’s followers or disciples is more likely meant.
138. Revelation 2:23 tn Grk “I will kill with death.” θάνατος (thanatos) can in particular contexts refer to a manner of death, specifically a contagious disease (see BDAG 443 s.v. 3; L&N 23.158).
139. Revelation 2:23 tn Grk “I will give.” The sense of δίδωμι (didōmi) in this context is more “repay” than “give.”
140. Revelation 2:23 sn This pronoun and the following one are plural in the Greek text.
141. Revelation 2:23 tn Grk “each one of you according to your works.”
142. Revelation 2:24 sn That is, the teaching of Jezebel (v. 20).
143. Revelation 2:24 tn Grk “deep things.” For the translation “deep secrets” see L&N 28.76; cf. NAB, NIV, CEV.
144. Revelation 2:26 tn Or “who is victorious”; traditionally, “who overcomes.”
145. Revelation 2:26 tn Grk “keeps.” In a context that speaks of “holding on to what you have,” the idea here is one of continued faithful behavior (BDAG 1002 s.v. τηρέω 3 has “ὁ τηρῶν τὰ ἔργα μου the one who takes my deeds to heart Rv 2:26”).
146. Revelation 2:26 tn Or “over the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
147. Revelation 2:27 tn Here καί (kai) has not been translated because of differences between Greek and English style.
148. Revelation 2:27 tn Grk “will shepherd.”
149. Revelation 2:27 tn Or “scepter.” The Greek term ῥάβδος (rhabdos) can mean either “rod” or “scepter.”
150. Revelation 2:27 sn A quotation from Ps 2:9 (with the line introducing the quotation containing a partial allusion to Ps 2:8). See also Rev 12:5; 19:15.
151. Revelation 2:28 tn What has been received is not specified in the Greek text, but must be supplied from the context. In the light of the two immediately preceding verses about rulership or dominion, it seems that the implied direct object of εἴληφα (eilēpha) is “the right to rule” (i.e., ἔχειν ἐξουσίαν ποιμάνειν, echein exousian poimanein), although many modern translations supply the word “authority” here (so NAB, NRSV, NLT).
152. Revelation 2:28 tn On this expression BDAG 892 s.v. πρωϊνός states, “early, belonging to the morning ὁ ἀστὴρ ὁ πρ. the morning star, Venus Rv 2:28; 22:16.”
153. Revelation 3:1 tn Here καί (kai) has not been translated due to differences between Greek and English style.
154. Revelation 3:1 tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.
155. Revelation 3:1 tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.
156. Revelation 3:1 tn Grk “who has” (cf. 1:16).
157. Revelation 3:1 tn Grk “a name.”
158. Revelation 3:1 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
159. Revelation 3:1 tn The prepositional phrase “in reality” is supplied in the translation to make explicit the idea that their being alive was only an illusion.
160. Revelation 3:2 tn The verb ἔμελλον (emellon) is in the imperfect tense.
161. Revelation 3:2 tn The perfect passive participle has been translated as an intensive (resultative) perfect here.
162. Revelation 3:2 tn Or “in the judgment.” BDAG 342 s.v. ἐνώπιον 3 states, “in the opinion/judgment of…As a rule…of θεός or κύριος; so after…πεπληρωμένος Rv 3:2.”
163. Revelation 3:3 tn The expression πῶς εἴληφας καὶ ἤκουσας (pōs eilēphas kai ēkousas) probably refers to the initial instruction in the Christian life they had received and been taught; this included doctrine and ethical teaching.
164. Revelation 3:3 tn Grk “keep it,” in the sense of obeying what they had initially been taught.
165. Revelation 3:3 tn The negation here is with οὐ μή (ou mē, the strongest possible form of negation in Koine Greek).
166. Revelation 3:3 tn Or “come on.”
167. Revelation 3:4 tn Grk “a few names”; here ὄνομα (onoma) is used by figurative extension to mean “person” or “people”; according to L&N 9.19 there is “the possible implication of existence or relevance as individuals.”
168. Revelation 3:4 tn Or “soiled” (so NAB, NRSV, NIV); NCV “have kept their clothes unstained”; CEV “have not dirtied your clothes with sin.”
169. Revelation 3:4 tn The word “dressed” is not in the Greek text, but is implied.
170. Revelation 3:5 tn Or “who overcomes.”
171. Revelation 3:5 tn Grk “thus.”
172. Revelation 3:5 tn Or “white robes.”
173. Revelation 3:5 tn The negation here is with οὐ μή (ou mē), the strongest possible form of negation in Koine Greek.
174. Revelation 3:5 tn Or “will never wipe out.”
175. Revelation 3:5 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
176. Revelation 3:5 tn Grk “will confess.”
177. Revelation 3:7 tn Here καί (kai) has not been translated due to differences between Greek and English style.
178. Revelation 3:7 tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.
179. Revelation 3:7 tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.
180. Revelation 3:7 tn The word “door” is not in the Greek text but has been supplied in the translation. Direct objects were often omitted in Greek when clear from the context. Since the following verse does contain the word “door” (θύραν, thuran), that word has been supplied as the direct object here.
181. Revelation 3:7 tn See the note on the word “door” earlier in this verse.
182. Revelation 3:8 tn Grk “I have given.”
183. Revelation 3:8 tn Grk “to shut it,” but English would leave the direct object understood in this case. sn The entire statement is parenthetical, interrupting the construction found in other letters to the churches in 3:1 and 3:15, “I know your deeds, that…” where an enumeration of the deeds follows.
184. Revelation 3:8 tn This translation is based on connecting the ὅτι (hoti) clause with the οἶδα (oida) at the beginning of the verse, giving the content of what is known (see also 3:1, 15 for parallels). Because of the intervening clause that is virtually parenthetical (see the note on the word “shut” earlier in this verse), the words “I know that” from the beginning of the verse had to be repeated to make this connection clear for the English reader. However, the ὅτι could be understood as introducing a causal subordinate clause instead and thus translated, “because you have.”
185. Revelation 3:8 tn Or “little power.”
186. Revelation 3:8 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
187. Revelation 3:8 tn Grk “and having kept.” The participle ἐτήρησας (etērēsas) has been translated as a finite verb due to requirements of contemporary English style. For the translation of τηρέω (tēreō) as “obey” see L&N 36.19. This is the same word that is used in 3:10 (there translated “kept”) where there is a play on words.
188. Revelation 3:9 tn Grk “behold” (L&N 91.13).
189. Revelation 3:9 sn See the note on synagogue in 2:9.
190. Revelation 3:9 tn Here καί (kai) has been translated as “yet” to indicate the contrast between what these people claimed and what they were.
191. Revelation 3:9 tn The verb here is ποιέω (poieō), but in this context it has virtually the same meaning as δίδωμι (didōmi) used at the beginning of the verse. Stylistic variation like this is typical of Johannine literature.
192. Revelation 3:9 tn The verb here is προσκυνήσουσιν (proskunēsousin), normally used to refer to worship.
193. Revelation 3:9 tn Or “and know,” “and recognize.”
194. Revelation 3:10 tn Or “obey.” For the translation of τηρέω (tēreō) as “obey” see L&N 36.19. In the Greek there is a wordplay: “because you have kept my word…I will keep you,” though the meaning of τηρέω is different each time.
195. Revelation 3:10 tn The Greek term λόγον (logon) is understood here in the sense of admonition or encouragement.
196. Revelation 3:10 tn Or “to persevere.” Here ὑπομονῆς (hupomonēs) has been translated as a genitive of reference/respect related to τὸν λόγον (ton logon).
197. Revelation 3:11 tn On the verb λάβῃ (labē) here BDAG 583 s.v. λαμβάνω 2 states, “to take away, remove…with or without the use of force τὰ ἀργύρια take away the silver coins (fr. the temple) Mt 27:6. τὰς ἀσθενείας diseases 8:17. τὸν στέφανον Rv 3:11.”
198. Revelation 3:11 sn Your crown refers to a wreath consisting either of foliage or of precious metals formed to resemble foliage and worn as a symbol of honor, victory, or as a badge of high office—‘wreath, crown’ (L&N 6.192).
199. Revelation 3:12 tn Or “who is victorious”; traditionally, “who overcomes.”
200. Revelation 3:12 tn Grk “I will make him,” but the pronoun (αὐτόν, auton, “him”) is redundant in contemporary English and has not been translated here.
201. Revelation 3:12 tn Here καί (kai) has not been translated because of differences between Greek and English style.
202. Revelation 3:12 sn This description of the city of my God is parenthetical, explaining further the previous phrase and interrupting the list of “new names” given here.
203. Revelation 3:14 tn Here καί (kai) has not been translated due to differences between Greek and English style.
204. Revelation 3:14 tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.
205. Revelation 3:14 tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.
206. Revelation 3:14 tn Or “the beginning of God’s creation”; or “the ruler of God’s creation.” From a linguistic standpoint all three meanings for ἀρχή (archē) are possible. The term is well attested in both LXX (Gen 40:13, 21; 41:13) and intertestamental Jewish literature (2 Macc 4:10, 50) as meaning “ruler, authority” (BDAG 138 s.v. 6). Some have connected this passage to Paul’s statements in Col 1:15, 18 which describe Christ as ἀρχή and πρωτότοκος (prōtotokos; e.g., see R. H. Mounce, Revelation [NICNT], 124) but the term ἀρχή has been understood as either “beginning” or “ruler” in that passage as well. The most compelling connection is to be found in the prologue to John’s Gospel (1:2-4) where the λόγος (logos) is said to be “in the beginning (ἀρχή) with God,” a temporal reference connected with creation, and then v. 3 states that “all things were made through him.” The connection with the original creation suggests the meaning “originator” for ἀρχή here. BDAG 138 s.v. 3 gives the meaning “the first cause” for the word in Rev 3:14, a term that is too philosophical for the general reader, so the translation “originator” was used instead. BDAG also notes, “but the mng. beginning = ‘first created’ is linguistically probable (s. above 1b and Job 40:19; also CBurney, Christ as the ᾿Αρχή of Creation: JTS 27, 1926, 160-77).” Such a meaning is unlikely here, however, since the connections described above are much more probable.
207. Revelation 3:15 sn Laodicea was near two other towns, each of which had a unique water source. To the north was Hierapolis which had a natural hot spring, often used for medicinal purposes. To the east was Colossae which had cold, pure waters. In contrast to these towns, Laodicea had no permanent supply of good water. Efforts to pipe water to the city from nearby springs were successful, but it would arrive lukewarm. The metaphor in the text is not meant to relate spiritual fervor to temperature. This would mean that Laodicea would be commended for being spiritually cold, but it is unlikely that Jesus would commend this. Instead, the metaphor condemns Laodicea for not providing spiritual healing (being hot) or spiritual refreshment (being cold) to those around them. It is a condemnation of their lack of works and lack of witness.
208. Revelation 3:16 tn Or “I intend.”
209. Revelation 3:16 tn This is the literal meaning of the Greek verb ἐμέω (emeō). It is usually translated with a much weaker term like “spit out” due to the unpleasant connotations of the English verb “vomit,” as noted by L&N 23.44. The situation confronting the Laodicean church is a dire one, however, and such a term is necessary if the modern reader is to understand the gravity of the situation.
210. Revelation 3:17 tn Grk “and have become rich.” The semantic domains of the two terms for wealth here, πλούσιος (plousios, adjective) and πλουτέω (plouteō, verb) overlap considerably, but are given slightly different English translations for stylistic reasons.
211. Revelation 3:17 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
212. Revelation 3:17 tn All the terms in this series are preceded by καί (kai) in the Greek text, but contemporary English generally uses connectives only between the last two items in such a series.
213. Revelation 3:18 tn Grk “I counsel you to buy.”
214. Revelation 3:18 tn Grk “rich, and.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation, repeating the words “Buy from me” to make the connection clear for the English reader.
215. Revelation 3:18 tn Grk “the shame of the nakedness of you,” which has been translated as an attributed genitive like καινότητι ζωῆς (kainotēti zōēs) in Rom 6:4 (ExSyn 89-90).
216. Revelation 3:18 sn The city of Laodicea had a famous medical school and exported a powder (called a “Phrygian powder”) that was widely used as an eye salve. It was applied to the eyes in the form of a paste the consistency of dough (the Greek term for the salve here, κολλούριον, kollourion [Latin collyrium], is a diminutive form of the word for a long roll of bread).
217. Revelation 3:19 tn The Greek pronoun ὅσος (hosos) means “as many as” and can be translated “All those” or “Everyone.”
218. Revelation 3:20 tn Grk “Behold.”
219. Revelation 3:20 tn Grk “come in to him.”sn The expression in Greek does not mean entrance into the person, as is popularly taken, but entrance into a room or building toward the person. See ExSyn 380-82. Some interpreters understand the door here to be the door to the Laodicean church, and thus a collective or corporate image rather than an individual one.
220. Revelation 3:21 tn Grk “The one who conquers, to him I will grant.”
221. Revelation 3:21 tn Or “who is victorious”; traditionally, “who overcomes.”
222. Revelation 3:21 tn Grk “I will give [grant] to him.”
223. Revelation 3:21 tn Or “have been victorious”; traditionally, “have overcome.”
224. Revelation 4:1 tn Grk “and behold.” The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
225. Revelation 4:1 tn Or “in the sky” (the same Greek word means both “heaven” and “sky”).
226. Revelation 4:1 tn Grk “with me.” The translation “with me” implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, μετ᾿ ἐμοῦ (met’ emou, “with me”) was translated as “to me.”
227. Revelation 4:1 sn The phrase speaking to me like a trumpet refers back to Rev 1:10.
228. Revelation 4:1 tn The conjunction καί (kai), much like the vav-consecutive in Hebrew, appears to be introducing a final/purpose clause here rather than a coordinate clause.
229. Revelation 4:2 tn Or “in the spirit.” “Spirit” could refer either to the Holy Spirit or the human spirit, but in either case John was in “a state of spiritual exaltation best described as a trance” (R. H. Mounce, Revelation [NICNT], 75).
230. Revelation 4:2 tn Grk “and behold.” The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
231. Revelation 4:2 tn BDAG 537 s.v. κεῖμαι 2 gives the translation “stand” for the term in this verse.
232. Revelation 4:3 tn Grk “jasper stone.”sn Jasper was a semiprecious gemstone, probably green in color (L&N 2.30).
233. Revelation 4:3 sn Carnelian was a semiprecious gemstone, usually red in color (L&N 2.36).
234. Revelation 4:3 tn Or “a rainbow emerald-like in appearance.”
235. Revelation 4:4 tn Here καί (kai) has not been translated because of differences between Greek and English style.
236. Revelation 4:4 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the words “They were” to indicate the connection to the preceding material.
237. Revelation 4:4 sn See the note on the word crown in Rev 3:11.
238. Revelation 4:5 tn Here καί (kai) has not been translated because of differences between Greek and English style.
239. Revelation 4:5 tn Or “sounds,” “voices.” It is not entirely clear what this refers to. BDAG 1071 s.v. φωνή 1 states, “In Rv we have ἀστραπαὶ καὶ φωναὶ καὶ βρονταί (cp. Ex 19:16) 4:5; 8:5; 11:19; 16:18 (are certain other sounds in nature thought of here in addition to thunder, as e.g. the roar of the storm?…).”
240. Revelation 4:5 sn Some interpret the seven spirits of God as angelic beings, while others see them as a reference to the sevenfold ministry of the Holy Spirit.
241. Revelation 4:6 tn This could refer to rock crystal, but it is possible this refers to ice (an older meaning). See BDAG 571 s.v. κρύσταλλος.
242. Revelation 4:6 tn Here καί (kai) has not been translated because of differences between Greek and English style.
243. Revelation 4:6 tn Perhaps, “in the middle of the throne area” (see L&N 83.10).
244. Revelation 4:6 tn On the meaning of ζῴον (zōon) BDAG 431 s.v. 2 states, “Of the four peculiar beings at God’s throne, whose description Rv 4:6-9 reminds one of the ζῷα in Ezk 1:5ff, the cherubim. S. also Rv 5:6, 8, 11, 14; 6:1, 3, 5-7; 7:11; 14:3; 15:7; 19:4.”
245. Revelation 4:7 tn Here καί (kai) has not been translated because of differences between Greek and English style.
246. Revelation 4:7 tn Both here and before the phrase “the third,” καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
247. Revelation 4:8 tn Grk “six wings apiece,” but this is redundant with “each one” in English.
248. Revelation 4:8 tn Some translations render ἔσωθεν (esōthen) as “under [its] wings,” but the description could also mean “filled all around on the outside and on the inside with eyes.” Since the referent is not available to the interpreter, the exact force is difficult to determine.
249. Revelation 4:8 tn Or “They never stop saying day and night.”
250. Revelation 4:8 tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π.…Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”sn A quotation from (or an allusion to) Isa 6:3.
251. Revelation 4:9 tn Here καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
252. Revelation 4:10 tn Grk “the twenty-four elders fall down.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”
253. Revelation 4:10 sn See the note on the word crown in Rev 3:11.
254. Revelation 4:10 tn The pronoun “his” is understood from the demonstrative force of the article τοῦ (tou) before θρόνου (thronou).
255. Revelation 4:11 tc The past tense of “they existed” (ἦσαν, ēsan) and the order of the expression “they existed and were created” seems backwards both logically and chronologically. The text as it stands is the more difficult reading and seems to have given rise to codex A omitting the final “they were created,” 2329 replacing “they existed” (ἦσαν) with “have come into being” (ἐγένοντο, egeneto), and 046 adding οὐκ (ouk, “not”) before ἦσαν (“they did not exist, [but were created]”). Several mss (1854 2050 M^A sa) also attempt to alleviate the problem by replacing ἦσαν with “they are” (εἰσιν, eisin).
256. Revelation 5:1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
257. Revelation 5:1 tn Grk “written on the inside and the outside” (an idiom for having writing on both sides).
258. Revelation 5:1 tn L&N 6.55 states, “From the immediate context of Re 5:1 it is not possible to determine whether the scroll in question had seven seals on the outside or whether the scroll was sealed at seven different points. However, since according to chapter six of Revelation the seals were broken one after another, it would appear as though the scroll had been sealed at seven different places as it had been rolled up.”
259. Revelation 5:3 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
260. Revelation 5:4 tn Here καί (kai) has been translated as “so” to indicate the implied result of no one being found worthy to open the scroll.
261. Revelation 5:4 tn Grk “much.”
262. Revelation 5:5 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
263. Revelation 5:5 tn Grk “says” (a historical present).
264. Revelation 5:5 tn The present imperative with μή (mē) is used here to command cessation of an action in progress (ExSyn 724 lists this verse as an example).
265. Revelation 5:5 tn Or “has been victorious”; traditionally, “has overcome.”
266. Revelation 5:5 tn The infinitive has been translated as an infinitive of result here.
267. Revelation 5:6 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
268. Revelation 5:6 tn Perhaps, “in the middle of the throne area” (see L&N 83.10).
269. Revelation 5:6 tn Or “slaughtered”; traditionally, “slain.” The phrase behind this translation is ὡς ἐσφαγμένον (hōs esphagmenon). The particle ὡς is used in Greek generally for comparison, and in Revelation it is used often to describe the appearance of what the author saw. This phrase does not imply that the Lamb “appeared to have been killed” but in reality was not, because the wider context of the NT shows that in fact the Lamb, i.e., Jesus, was killed. See 13:3 for the only other occurrence of this phrase in the NT.
270. Revelation 5:6 tn Grk “killed, having.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “he.”
271. Revelation 5:6 sn The relative pronoun which is masculine, referring back to the eyes rather than to the horns.
272. Revelation 5:6 tc There is good ms evidence for the inclusion of “seven” (ἑπτά, hepta; P²⁴ א 2053 2351 M^K). There is equally good ms support for the omission of the term (A 1006 1611 M^A). It may have been accidentally added due to its repeated presence in the immediately preceding phrases, or it may have been intentionally added to maintain the symmetry of the phrases or more likely to harmonize the phrase with 1:4; 3:1; 4:5. Or it may have been accidentally deleted by way of homoioteleuton (τὰ ἑπτά, ta hepta). A decision is difficult in this instance. NA²⁸ also does not find the problem easy to solve, placing the word in brackets to indicate doubts as to its authenticity.
273. Revelation 5:6 sn See the note on the phrase the seven spirits of God in Rev 4:5.
274. Revelation 5:7 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
275. Revelation 5:7 tn The words “the scroll” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
276. Revelation 5:8 tn Grk “fell down.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”
277. Revelation 5:8 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
278. Revelation 5:8 sn This interpretive comment by the author forms a parenthesis in the narrative.
279. Revelation 5:9 tn The redundant participle λέγοντες (legontes) has not been translated here.
280. Revelation 5:9 tn Or “slaughtered”; traditionally, “slain.”
281. Revelation 5:9 tn The preposition ἐν (en) is taken to indicate price here, like the Hebrew preposition ב (bet) does at times. BDAG 329 s.v. ἐν 5.b states, “The ἐν which takes the place of the gen. of price is also instrumental ἠγόρασας ἐν τῷ αἵματί σου Rv 5:9 (cp. 1 Ch 21:24 ἀγοράζω ἐν ἀργυρίῳ).”
282. Revelation 5:9 tc The Greek text as it stands above (i.e., the reading τῷ θεῷ [tō theō] alone) is found in codex A. א 2050 2344 M sy add the term “us” (ἡμᾶς, hēmas), either before or after τῷ θεῷ, as an attempt to clarify the object of “purchased” (ἠγόρασας, ēgorasas). A few mss (1 vg^ms) delete the reference to God altogether and simply replace it with “us” (ἡμᾶς). This too is an attempt to remove ambiguity in the phrase and provide an object for “purchased.” The shorter reading, supported by the best witness for Revelation, best accounts for the other readings.
283. Revelation 5:9 tn The word “persons” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
284. Revelation 5:9 tn Grk “and language,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
285. Revelation 5:10 tn The verb ἐποίησας (epoiēsas) is understood to mean “appointed” here. For an example of this use, see Mark 3:14.
286. Revelation 5:10 tc The vast majority of witnesses have αὐτούς (autous, “them”) here, while the Textus Receptus reads ἡμᾶς (hēmas, “us”) with insignificant support (pc gig vg^cl sa Prim Bea). There is no question that the original text read αὐτούς here.
287. Revelation 5:10 tn The reference to “kingdom and priests” may be a hendiadys: “priestly kingdom.”
288. Revelation 5:10 tn The words “to serve” are not in the Greek text, but are implied by the word “priests.”
289. Revelation 5:10 tc The textual problem here between the present tense βασιλεύουσιν (basileuousin, “they are reigning”; so A 1006 1611 M^K) and the future βασιλεύσουσιν (basileusousin, “they will reign”; so א 1854 2053 M^A lat co) is a difficult one. Both readings have excellent support. On the one hand, the present tense seems to be the harder reading in this context. On the other hand, codex A elsewhere mistakes the future for the present (20:6). Further, the lunate sigma in majuscule script could have been overlooked by some scribes, resulting in the present tense. All things considered, there is a slight preference for the future.
290. Revelation 5:11 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
291. Revelation 5:11 tn Grk “elders, and the number of them was.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
292. Revelation 5:11 tn Or “myriads of myriads.” Although μυριάς (murias) literally means “10,000,” the point of the combination here may simply be to indicate an incalculably huge number. See L&N 60.9.
293. Revelation 5:12 tn The words “all of whom” are not in the Greek text, but have been supplied to indicate the resumption of the phrase “the voice of many angels” at the beginning of the verse.
294. Revelation 5:12 tn Grk “saying.”
295. Revelation 5:12 tn Or “slaughtered”; traditionally, “slain.”
296. Revelation 5:13 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
297. Revelation 5:13 tn Grk “saying.”
298. Revelation 5:13 tn Or “dominion.”
299. Revelation 5:14 tn Grk “fell down.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”
300. Revelation 6:1 tn Grk “saying like a voice [or sound] of thunder.”
301. Revelation 6:1 tc The addition of “and see” (καὶ ἴδε or καὶ βλέπε [kai ide or kai blepe]) to “come” (ἔρχου, erchou) in 6:1, 3-5, 7 is a gloss directed to John, i.e., “come and look at the seals and the horsemen!” But the command ἔρχου is better interpreted as directed to each of the horsemen. The shorter reading also has the support of the better witnesses.
302. Revelation 6:2 tn Here καί (kai) has been translated as “so” to indicate the implied result of hearing the voice summon the first rider.
303. Revelation 6:2 tc The reading “and I looked” (καὶ εἶδον, kai eidon) or some slight variation (e.g., ἶδον, idon) has excellent ms support (א A C P 1611) and its omission seems to come through the mss that have already placed “and look” (καὶ ἴδε or καὶ βλέπε [kai ide or kai blepe]) after the verb “come” (ἔρχου, erchou) as mentioned in the text-critical note on 6:1. Thus, for these copyists it was redundant to add “and I looked” again.
304. Revelation 6:2 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
305. Revelation 6:2 tn Here καί (kai) has not been translated because of differences between Greek and English style.
306. Revelation 6:2 tn Grk “the one sitting on it.”sn The one who rode it. The identity of the first rider on the white horse has been discussed at great length by interpreters. Several answers are given: (1) A number understand the rider on the white horse to be Christ himself, identifying this horse and rider with the one mentioned in 19:11, where the identification is clear (cf. 19:13, 16). It must be noted, though, that there is little in common between the two riders beyond the white horse. The word for “crown” is different, the armament is different, and the context here is different (conquest vs. retribution), with three other horsemen bringing catastrophe following. (2) Others see the rider on the white horse representing a spirit of military conquest that dominates human history and leads to the catastrophes that follow. (3) Another possibility is that the white horse rider represents the Antichrist, who appears later in Rev 11:7; 13:17, and is similar to Christ in 19:11 in that they both ride a white horse. This interpretation has been discussed at length by M. Rissi, “The Rider on the White Horse: A Study of Revelation 6:1-8, ” Int 18 (1964): 407-18. This interpretation is the most probable one.
307. Revelation 6:2 sn See the note on the word crown in Rev 3:11.
308. Revelation 6:2 tn The participle νικῶν (nikōn) has been translated as substantival, the subject of the verb ἐξῆλθεν (exēlthen). Otherwise, as an adverbial participle of manner, it is somewhat redundant: “he rode out conquering and to conquer.”
309. Revelation 6:3 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
310. Revelation 6:3 tn Grk “he”; the referent (the Lamb) has been specified in the translation for clarity here and throughout the rest of the chapter.
311. Revelation 6:4 tn L&N 79.31 states, “‘fiery red’ (probably with a tinge of yellow or orange).”
312. Revelation 6:4 tn Grk “the one sitting on it.”
313. Revelation 6:4 tn The word “permission” is implied; Grk “it was given to him to take peace from the earth.”
314. Revelation 6:4 tn BDAG 979 s.v. σφάζω states, “Of the killing of a person by violence…σφάζειν τινά butcher or murder someone (4 Km 10:7; Jer 52:10; Manetho: 609 fgm. 8, 76 Jac. [in Jos., C. Ap. 1, 76]; Demetr.[?]: 722 fgm. 7; Ar. 10, 9) 1J 3:12; Rv 6:4. Pass. (Hdt. 5, 5) 5:9; 6:9; 18:24.”
315. Revelation 6:5 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
316. Revelation 6:5 tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the third creature.
317. Revelation 6:5 tc The reading “and I looked” (καὶ εἶδον, kai eidon) or some slight variation (e.g., ἶδον, idon) has excellent ms support (א A C P 1611) and its omission seems to have come through the mss that have already placed “and look” (καὶ ἴδε or καὶ βλέπε [kai ide or kai blepe]) after the verb “come” (ἔρχου, erchou) in 6:1. Thus, for these copyists it was redundant to add “and I looked” again.
318. Revelation 6:5 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
319. Revelation 6:5 tn Here καί (kai) has not been translated because of differences between Greek and English style.
320. Revelation 6:5 tn Grk “the one sitting on it.”
321. Revelation 6:5 sn A balance scale would have been a rod held by a rope in the middle with pans attached to both ends for measuring.
322. Revelation 6:6 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
323. Revelation 6:6 tn BDAG 1086 s.v. χοῖνιξ states, “a dry measure, oft. used for grain, approximately equivalent to one quart or one liter, quart. A χ.of grain was a daily ration for one pers.…Rv 6:6ab.”
324. Revelation 6:6 tn Grk “a quart of wheat for a denarius.” A denarius was one day’s pay for an average worker. The words “will cost” are used to indicate the genitive of price or value; otherwise the English reader could understand the phrase to mean “a quart of wheat to be given as a day’s pay.”
325. Revelation 6:6 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
326. Revelation 6:7 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
327. Revelation 6:8 tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the fourth creature.
328. Revelation 6:8 tc The reading “and I looked” (καὶ εἶδον, kai eidon) or some slight variation (e.g., ἶδον, idon) has excellent ms support (א A C P 1611) and its omission seems to have come through the mss that have already placed “and look” (καὶ ἴδε or καὶ βλέπε [kai ide or kai blepe]) after the verb “come” (ἔρχου, erchou) in 6:1. Thus, for these copyists it was redundant to add “and I looked” again.
329. Revelation 6:8 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
330. Revelation 6:8 tn A sickly pallor, when referring to persons, or the green color of plants. BDAG 1085 s.v. χλωρός 2 states, “pale, greenish gray…as the color of a pers. in sickness contrasted with appearance in health…so the horse ridden by Death…ἵππος χλωρός Rv 6:8.” Because the color of the horse is symbolic, “pale green” is used in the translation. Cf. NIV, NCV “pale”; NASB “ashen.”
331. Revelation 6:8 tn Here καί (kai) has not been translated because of differences between Greek and English style.
332. Revelation 6:8 tn Grk “the one sitting on it.”
333. Revelation 6:8 tn Grk “And Hades was following with him.” The Greek expression μετ᾿ αὐτοῦ (met’ autou, “with him”) is Semitic and indicates close proximity. The translation “followed right behind” reflects this.
334. Revelation 6:8 tn Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
335. Revelation 6:8 tn Here καί (kai) has not been translated because of differences between Greek and English style.
336. Revelation 6:8 tn Grk “with death.” θάνατος (thanatos) can in particular contexts refer to a manner of death, specifically a contagious disease (see BDAG 443 s.v. 3; L&N 23.158).
337. Revelation 6:9 tn Here καί (kai) has been translated as “now” to indicate the introduction of a new and somewhat different topic after the introduction of the four riders.
338. Revelation 6:9 tn Or “murdered.” See the note on the word “butcher” in 6:4.
339. Revelation 6:10 tn Here καί (kai) has not been translated because of differences between Greek and English style.
340. Revelation 6:10 tn Grk “voice, saying”; the participle λέγοντες (legontes) is redundant in contemporary English and has not been translated here.
341. Revelation 6:10 tn The expression ἕως πότε (eōs pote) was translated “how long.” Cf. BDAG 423 s.v. ἕως 1.b.γ.
342. Revelation 6:10 tn The Greek term here is δεσπότης (despotēs; see L&N 37.63).
343. Revelation 6:11 tn Here καί (kai) has not been translated because of differences between Greek and English style.
344. Revelation 6:11 tn Grk “until they had been completed.” The idea of a certain “number” of people is implied by the subject of πληρωθῶσιν (plērōthōsin).
345. Revelation 6:11 tn Though σύνδουλος (sundoulos) has been translated “fellow servant,” the word does not bear the connotation of a free individual serving another. See the note on the word “servants” in 1:1.
346. Revelation 6:12 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
347. Revelation 6:12 tn Or “powerful”; Grk “a great.”
348. Revelation 6:12 tn Or “like hairy sackcloth” (L&N 8.13).
349. Revelation 6:12 tn Grk “like blood,” understanding αἷμα (aima) as a blood-red color rather than actual blood (L&N 8.64).
350. Revelation 6:13 tn Or “in heaven” (the same Greek word means both “heaven” and “sky”). The genitive τοῦ οὐρανοῦ (tou ouranou) is taken as a genitive of place.
351. Revelation 6:13 tn Grk “throws [off]”; the indicative verb has been translated as a participle due to English style.
352. Revelation 6:13 tn L&N 3.37 states, “a fig produced late in the summer season (and often falling off before it ripens)—‘late fig.’ ὡς συκὴ βάλλει τοὺς ὀλύνθους αὐτῆς ὑπὸ ἀνέμου μεγάλου σειομένη ‘as the fig tree sheds its late figs when shaken by a great wind’ Re 6:13. In the only context in which ὄλυνθος occurs in the NT (Re 6:13), one may employ an expression such as ‘unripe fig’ or ‘fig which ripens late.’”
353. Revelation 6:13 tn Grk “great wind.”
354. Revelation 6:14 tn Or “The heavens were.” The Greek word οὐρανός (ouranos) can mean either “heaven” or “sky.”
355. Revelation 6:14 tn BDAG 125 s.v. ἀποχωρίζω states, “ὁ οὐρανὸς ἀπεχωρίσθη the sky was split Rv 6:14.” Although L&N 79.120 gives the meaning “the sky disappeared like a rolled-up scroll” here, a scroll that is rolled up does not “disappear,” and such a translation could be difficult for modern readers to understand.
356. Revelation 6:14 tn On this term BDAG 317 s.v. ἑλίσσω states, “ὡς βιβλίον ἑλισσόμενον like a scroll that is rolled up…Rv 6:14.”
357. Revelation 6:15 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
358. Revelation 6:15 tn Here καί (kai) has not been translated; nor is it translated before each of the following categories, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
359. Revelation 6:15 tn Grk “chiliarchs.” A chiliarch was normally a military officer commanding a thousand soldiers, but here probably used of higher-ranking commanders like generals (see L&N 55.15; cf. Rev 6:15).
360. Revelation 6:15 tn See the note on the word “servants” in 1:1.
361. Revelation 6:16 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.
362. Revelation 6:16 tn It is difficult to say where this quotation ends. The translation ends it after “withstand it” at the end of v. 17, but it is possible that it should end here, after “Lamb” at the end of v. 16. If it ends after “Lamb,” v. 17 is a parenthetical explanation by the author.
363. Revelation 6:17 tc Most mss (A M bo) change the pronoun “their” to “his” (αὐτοῦ, autou) in order to bring the text in line with the mention of the one seated on the throne in the immediately preceding verse, and to remove the ambiguity about whose wrath is in view here. The reading αὐτῶν (autōn, “their”) is well supported by א C 1611 1854 2053 2329 2344 latt sy. On both internal and external grounds, it should be regarded as autographic.
364. Revelation 6:17 tn The translation “to withstand (it)” for ἵστημι (histēmi) is based on the imagery of holding one’s ground in a military campaign or an attack (BDAG 482 s.v. B.4).
365. Revelation 7:2 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
366. Revelation 7:2 tn Grk “from the rising of the sun.” BDAG 74 s.v. ἀνατολή 2.a takes this as a geographical direction: “ἀπὸ ἀ. ἡλίου…from the east Rv 7:2; 16:12…simply ἀπὸ ἀ.…21:13.”
367. Revelation 7:2 tn Grk “having,” but v. 3 makes it clear that the angel’s purpose is to seal others with the seal he carries.
368. Revelation 7:2 tn Or “signet” (L&N 6.54).
369. Revelation 7:2 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.
370. Revelation 7:2 tn The word “permission” is implied; Grk “to whom it was given to them to damage the earth.”
371. Revelation 7:2 tn Grk “saying.” The participle λέγων (legōn) is redundant in contemporary English and has not been translated.
372. Revelation 7:3 tn See the note on the word “servants” in 1:1.
373. Revelation 7:4 tn Here καί (kai) has been translated as “now” to indicate the introduction of new but related material.
374. Revelation 7:4 tn Grk “who were sealed.”
375. Revelation 7:4 tn Normally, “every,” but since 144,000 is the total number, “all” is clearer here.
376. Revelation 7:4 tn Grk “the sons of Israel,” normally an idiom for the Israelites as an ethnic entity (L&N 11.58). However, many scholars understand the expression in this context to refer to Christians rather than ethnic Israelites.
377. Revelation 7:9 tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).
378. Revelation 7:9 tn Here καί (kai) has not been translated before each of the following categories, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
379. Revelation 7:10 tn The dative here has been translated as a dative of possession.
380. Revelation 7:11 tn The verb is pluperfect, but the force is simple past. See ExSyn 586.
381. Revelation 7:11 tn Grk “they fell down on their faces.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”
382. Revelation 7:13 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
383. Revelation 7:13 tn Grk “spoke” or “declared to,” but in the context “asked” reads more naturally in English.
384. Revelation 7:14 tn Here καί (kai) has been translated as “so” to indicate the implied result of the previous question.
385. Revelation 7:14 tn Though the expression “the answer” is not in the Greek text, it is clearly implied. Direct objects in Greek were frequently omitted when clear from the context.
386. Revelation 7:14 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
387. Revelation 7:14 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.
388. Revelation 7:15 tn Or “worship.” The word here is λατρεύω (latreuō).
389. Revelation 7:15 tn Grk “will spread his tent over them,” normally an idiom for taking up residence with someone, but when combined with the preposition ἐπί (epi, “over”) the idea is one of extending protection or shelter (BDAG 929 s.v. σκηνόω).
390. Revelation 7:16 tn An allusion to Isa 49:10. The phrase “burning heat” is one word in Greek (καῦμα, kauma) that refers to a burning, intensely-felt heat. See BDAG 536 s.v.
391. Revelation 7:17 sn An allusion to Isa 25:8.
392. Revelation 8:1 tn Here καί (kai) has been translated as “now” to indicate the resumption of the topic of the seals.
393. Revelation 8:1 tn Grk “he”; the referent (the Lamb) has been specified in the translation for clarity.
394. Revelation 8:2 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
395. Revelation 8:3 tn Here καί (kai) has not been translated because of differences between Greek and English style.
396. Revelation 8:3 tn Grk “having.”
397. Revelation 8:3 sn A golden censer was a bowl in which incense was burned. The imagery suggests the OT role of the priest.
398. Revelation 8:3 tn The verb “to station” was used to translate ἑστάθη (hestathē) because it connotes the idea of purposeful arrangement in English, which seems to be the idea in the Greek.
399. Revelation 8:3 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.
400. Revelation 8:4 tn Here καί (kai) has not been translated because of differences between Greek and English style.
401. Revelation 8:4 tn The expression τῶν θυμιαμάτων (tōn thumiamatōn) is taken as a “genitive of producer,” i.e., the noun in the genitive produces the head noun.
402. Revelation 8:5 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
403. Revelation 8:5 tn Or “sounds,” “voices.” It is not entirely clear what this refers to. BDAG 1071 s.v. φωνή 1 states, “In Rv we have ἀστραπαὶ καὶ φωναὶ καὶ βρονταί (cp. Ex 19:16) 4:5; 8:5; 11:19; 16:18 (are certain other sounds in nature thought of here in addition to thunder, as e.g. the roar of the storm?…).”
404. Revelation 8:6 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
405. Revelation 8:6 tn Grk “having.”
406. Revelation 8:7 tn Here καί (kai) has not been translated because of differences between Greek and English style.
407. Revelation 8:7 tn Here καί (kai) has been translated as “so that” because what follows has the logical force of a result clause.
408. Revelation 8:8 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
409. Revelation 8:8 tn Here καί (kai) has not been translated because of differences between Greek and English style.
410. Revelation 8:9 tn Or “a third of the living creatures in the sea”; Grk “the third of the creatures which were in the sea, the ones having life.”
411. Revelation 8:9 tn On the term translated “completely destroyed,” L&N 20.40 states, “to cause the complete destruction of someone or something—‘to destroy utterly.’ τὸ τρίτον τῶν πλοίων διεφθάρησαν ‘a third of the ships were completely destroyed’ Re 8:9.”
412. Revelation 8:10 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
413. Revelation 8:10 tn Or “from heaven” (the same Greek word means both “heaven” and “sky”).
414. Revelation 8:10 tn Grk “fell.”
415. Revelation 8:11 tn Here καί (kai) has been translated as “now” in keeping with the parenthetical nature of this remark.
416. Revelation 8:11 tn Grk “is called,” but this is somewhat redundant in contemporary English.
417. Revelation 8:11 sn Wormwood refers to a particularly bitter herb with medicinal value. According to L&N 3.21, “The English term wormwood is derived from the use of the plant as a medicine to kill intestinal worms.” This remark about the star’s name is parenthetical in nature.
418. Revelation 8:11 tn Here καί (kai) has been translated as “so” to indicate the implied result of the star falling on the waters.
419. Revelation 8:11 tn That is, terribly bitter (see the note on “Wormwood” earlier in this verse).
420. Revelation 8:11 tn Grk “and many of the men died from these waters because they were bitter.”
421. Revelation 8:12 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
422. Revelation 8:12 tn Grk “the day did not shine [with respect to] the third of it.”
423. Revelation 8:13 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
424. Revelation 8:13 tn Grk “one eagle.”
425. Revelation 8:13 tc M^A reads “angel” (ἀγγέλου, angelou) instead of “eagle” (ἀετοῦ, aetou), a reading strongly supported by א A 046 M^K and several versions. On external grounds, ἀετοῦ is clearly the superior reading. ἀγγέλου could have arisen inadvertently due to similarities in spelling or sound between ἀετοῦ and ἀγγέλου. It may also have been intentional in order to bring this statement in line with 14:6 where an angel is mentioned as the one flying in midair. This seems a more likely reason, strengthened by the facts that the book only mentions eagles two other times (4:7; 12:14). Further, the immediate as well as broad context is replete with references to angels.
426. Revelation 8:13 tn Concerning the word μεσουράνημα (mesouranēma), L&N 1.10 states, “a point or region of the sky directly above the earth—‘high in the sky, midpoint in the sky, directly overhead, straight above in the sky.’ εἶδον, καὶ ἤκουσα ἑνὸς ἁετοῦ πετομένου ἐν μεσουρανήματι ‘I looked, and I heard an eagle that was flying overhead in the sky’ Re 8:13.”
427. Revelation 8:13 tn Grk “about to sound their trumpets,” but this is redundant in English.
428. Revelation 9:1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
429. Revelation 9:1 tn Or “from heaven” (the same Greek word means both “heaven” and “sky”).
430. Revelation 9:1 tn On this term BDAG 2 s.v. ἄβυσσος 2 states, “netherworld, abyss, esp. the abode of the dead Ro 10:7 (Ps 106:26) and of demons Lk 8:31; dungeon where the devil is kept Rv 20:3; abode of the θηρίον, the Antichrist 11:7; 17:8; of ᾿Αβαδδών (q.v.), the angel of the underworld 9:11…φρέαρ τῆς ἀ. 9:1f; capable of being sealed 9:1; 20:1, 3.”
431. Revelation 9:2 tn Here καί (kai) has not been translated because of differences between Greek and English style.
432. Revelation 9:2 tn Grk “the shaft,” but since this would be somewhat redundant in English, the pronoun “it” is used here.
433. Revelation 9:2 tn Here καί (kai) has not been translated because of differences between Greek and English style.
434. Revelation 9:3 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
435. Revelation 9:3 tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”
436. Revelation 9:4 tn Here καί (kai) has not been translated because of differences between Greek and English style.
437. Revelation 9:4 tn The dative indirect object (αὐταῖς, autais) was converted into the subject (“they”) as this more closely approximates English usage. The following ἵ῞να (hina) is taken as substantival, introducing a direct object clause. In this case, because it is reported speech, the ἵνα is similar to the declarative ὅτι (hoti).
438. Revelation 9:4 tn Grk “men”; but ἄνθρωπος (anthrōpos) is used in a generic sense here of both men and women.
439. Revelation 9:4 tn The article τῶν (tōn) has been translated as a possessive pronoun here (ExSyn 215).
440. Revelation 9:5 tn Grk “It was not permitted to them”; the referent (the locusts) has been specified in the translation for clarity.
441. Revelation 9:5 tn The word “permission” is not in the Greek text, but is implied.
442. Revelation 9:5 tn The two ἵνα (hina) clauses of 9:5 are understood to be functioning as epexegetical or complementary clauses related to ἐδόθη (edothē).
443. Revelation 9:5 tn On this term BDAG 168 s.v. βασανισμός states, “1. infliction of severe suffering or pain associated with torture or torment, tormenting, torture Rv 9:5b.—2. the severe pain experienced through torture, torment vs. 5a; 14:11; 18:10, 15; (w. πένθος) vs. 7.”
444. Revelation 9:5 tn The pronoun “them” is not in the Greek text but is picked up from the previous clause.
445. Revelation 9:5 tn Grk “like the torture,” but this is redundant in contemporary English.
446. Revelation 9:5 tn Grk “a man”; but ἄνθρωπος (anthrōpos) is used here in an individualized sense without being limited to the male gender.
447. Revelation 9:6 tn Here καί (kai) has not been translated because of differences between Greek and English style.
448. Revelation 9:6 tn Grk “men”; but ἄνθρωπος (anthrōpos) is used in a generic sense here of both men and women.
449. Revelation 9:6 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
450. Revelation 9:6 tn The phrase “not be able to” was used in the translation to emphasize the strong negation (οὐ μή, ou mē) in the Greek text.
451. Revelation 9:7 tn Here καί (kai) has been translated as “now” to indicate the introduction of the description of the locusts, which is somewhat parenthetical in the narrative.
452. Revelation 9:7 tn Here καί (kai) has not been translated because of differences between Greek and English style.
453. Revelation 9:7 tn The translation attempts to bring out the double uncertainty in this clause in the Greek text, involving both the form (ὡς στέφανοι, hōs stephanoi, “like crowns”) and the material (ὅμοιοι χρυσῷ, homoioi chrusō, “similar to gold”).
454. Revelation 9:7 tn Or “human faces.” The Greek term ἄνθρωπος (anthrōpos) is often used in a generic sense, referring to both men and women. However, because “women’s hair” in the next clause suggests a possible gender distinction here, “men’s” was retained.
455. Revelation 9:8 tn Here καί (kai) has not been translated because of differences between Greek and English style.
456. Revelation 9:9 tn Or perhaps, “scales like iron breastplates” (RSV, NRSV) although the Greek term θώραξ (thōrax) would have to shift its meaning within the clause, and elsewhere in biblical usage (e.g., Eph 6:14; 1 Thess 5:8) it normally means “breastplate.” See also L&N 8.38.
457. Revelation 9:10 tn In the Greek text there is a shift to the present tense here; the previous verbs translated “had” are imperfects.
458. Revelation 9:10 tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”
459. Revelation 9:11 sn Both the Hebrew Abaddon and the Greek Apollyon mean “Destroyer.”
460. Revelation 9:12 tn Grk “behold.” Here ἰδού (idou) has been translated as “but” to indicate the contrast present in the context.
461. Revelation 9:13 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
462. Revelation 9:13 tc ‡ Several key mss (P⁴⁷ א¹ A 0207 1611 2053 2344 lat sy^h co) lack the word τεσσάρων (tessarōn, “four”) before κεράτων (keratōn, “horns”). The word seems to have been added by scribes because a “horned” altar (described in the OT [Exod 30:2, 10]) could have only four “horns” or projections at the corners. NA²⁸ includes the word in brackets, indicating doubts as to its authenticity.
463. Revelation 9:14 tn Grk “having.”
464. Revelation 9:14 tn On λῦσον (luson) BDAG 606-7 s.v. λύω 2 states, “set free, loose, untie—a. lit. a pers., animal, or thing that is bound or tied…Angels that are bound Rv 9:14f.”
465. Revelation 9:15 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
466. Revelation 9:15 tn The Greek article τήν (tēn) has been translated with demonstrative force here.
467. Revelation 9:15 tn The Greek term καί (kai) has not been translated here and before the following term “month” since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
468. Revelation 9:15 tn Grk “so that they might kill,” but the English infinitive is an equivalent construction to indicate purpose here.
469. Revelation 9:16 tn Here καί (kai) has not been translated because of differences between Greek and English style.
470. Revelation 9:16 tn Grk “twenty thousand of ten thousands.”
471. Revelation 9:17 tn Here καί (kai) has been translated as “now” to indicate the introduction of the description of the horses and riders, which is somewhat parenthetical in the narrative.
472. Revelation 9:17 tn Grk “and those seated on them.”
473. Revelation 9:17 tn Grk “the vision”; the Greek article has been translated as a possessive pronoun (ExSyn 215).
474. Revelation 9:17 tn L&N 79.33 states, “‘fiery red’…. One may also render ‘fiery red’ as ‘red like fire’ or ‘the color of fire.’”
475. Revelation 9:17 tn On this term BDAG 1022 s.v. ὑακίνθινος states, “hyacinth-colored, i.e., dark blue (dark red?) w. πύρινος Rv 9:17.”
476. Revelation 9:17 tn On this term BDAG 446 s.v. θειώδης states, “sulphurous Rv 9:17.”
477. Revelation 9:17 sn The colors of the riders’ breastplates parallel the three plagues of fire, smoke, and sulfur in v. 18.
478. Revelation 9:17 tn Here καί (kai) has not been translated because of differences between Greek and English style.
479. Revelation 9:17 tn Traditionally, “brimstone.”
480. Revelation 9:18 tn The phrase ἐκ τοῦ πυρὸς καὶ τοῦ καπνοῦ καὶ τοῦ θείου τοῦ ἐκπορευομένου ἐκ τῶν στομάτων αὐτῶν (“by the fire, the smoke, and the sulfur that came out of their mouths”) is taken as epexegetical (explanatory) to the phrase τῶν τριῶν πληγῶν τούτων (“these three plagues”).
481. Revelation 9:19 tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”
482. Revelation 9:19 tn Grk “is.”
483. Revelation 9:20 tn The word “made” is not in the Greek text but is implied.
484. Revelation 9:20 tn The Greek conjunction καί (kai) has not been translated here or before the following materials in this list, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
485. Revelation 9:21 tn Grk “and.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation, with “furthermore” used to indicate a continuation of the preceding.
486. Revelation 9:21 tn On the term φαρμακεία (pharmakeia, “magic spells”) see L&N 53.100: “the use of magic, often involving drugs and the casting of spells upon people—‘to practice magic, to cast spells upon, to engage in sorcery, magic, sorcery.’ φαρμακεία: ἐν τῇ φαρμακείᾳ σου ἐπλανήθησαν πάντα τὰ ἔθνη ‘with your magic spells you deceived all the peoples (of the world)’ Re 18:23.”
487. Revelation 10:1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
488. Revelation 10:1 tn Or “clothed.”
489. Revelation 10:1 tn Or “like fiery pillars,” translating πυρός (puros) as an attributive genitive.
490. Revelation 10:2 tn Grk “and having.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “he.”
491. Revelation 10:3 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
492. Revelation 10:4 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
493. Revelation 10:4 tn The words “just then” are not in the Greek text, but are implied.
494. Revelation 10:5 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
495. Revelation 10:6 tn On this phrase see BDAG 1092 s.v. χρόνος.
496. Revelation 10:7 tn Grk “But in the days of the voice of the seventh angel.”
497. Revelation 10:7 tn The aorist ἐτελέσθη (etelesthē) has been translated as a proleptic (futuristic) aorist (ExSyn 564 cites this verse as an example).
498. Revelation 10:7 tn The time of the action described by the aorist εὐηγγέλισεν (euēngelisen) seems to be past with respect to the aorist passive ἐτελέσθη (etelesthē). This does not require that the prophets in view here be OT prophets. They may actually refer to the martyrs in the church (so G. B. Caird, Revelation [HNTC], 129).
499. Revelation 10:7 tn See the note on the word “servants” in 1:1.
500. Revelation 10:8 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
501. Revelation 10:8 tn The participle λαλοῦσαν (lalousan) has been translated as “began to speak.” The use of πάλιν (palin) indicates an ingressive idea.
502. Revelation 10:8 tn Grk “with me.” The translation “with me” implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, μετ᾿ ἐμοῦ (met’ emou, “with me”) was translated as “to me.”
503. Revelation 10:8 tn Grk “again, saying.” The participle λέγουσαν (legousan) is redundant in contemporary English and has not been translated.
504. Revelation 10:8 tn The perfect passive participle ἠνεῳγμένον (ēneōgmenon) is in second attributive position and has been translated as an attributive adjective.
505. Revelation 10:9 tn Here καί (kai) has been translated as “so” to indicate the implied result of the instructions given by the voice.
506. Revelation 10:9 tn Here καί (kai) has not been translated because of differences between Greek and English style.
507. Revelation 10:9 tn The words “the scroll” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
508. Revelation 10:9 tn Here καί (kai) has not been translated because of differences between Greek and English style.
509. Revelation 10:10 tn Here καί (kai) has been translated as “so” to indicate the implied result of the instructions given by the angel.
510. Revelation 10:10 tn Grk “it was.” The idea of taste is implied.
511. Revelation 10:10 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
512. Revelation 10:11 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
513. Revelation 10:11 tn The referent of “they” is not clear in the Greek text.
514. Revelation 10:11 tn Grk “and nations,” but καί (kai) has not been translated here or before the next item since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
515. Revelation 11:1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
516. Revelation 11:1 tn Grk “a reed” (but these were used for measuring). Cf. Ezek 40:3ff.
517. Revelation 11:1 tn Grk “saying.”
518. Revelation 11:2 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
519. Revelation 11:2 tn On the term αὐλήν (aulēn) BDAG 150 s.v. αὐλή 1 states, “(outer) court of the temple…Rv 11:2.”
520. Revelation 11:2 tn The precise meaning of the phrase ἔκβαλε ἔξωθεν (ekbale exōthen) is difficult to determine.
521. Revelation 11:2 tn Or “to the nations” (the same Greek word may be translated “Gentiles” or “nations”).
522. Revelation 11:2 sn The holy city appears to be a reference to Jerusalem. See also Luke 21:24.
523. Revelation 11:3 tn The word “authority” is not in the Greek text, but is implied. “Power” would be another alternative that could be supplied here.
524. Revelation 11:4 sn This description is parenthetical in nature.
525. Revelation 11:5 tn Here καί (kai) has not been translated because of differences between Greek and English style.
526. Revelation 11:5 tn This is a collective singular in Greek.
527. Revelation 11:5 tn See L&N 20.45 for the translation of κατεσθίω (katesthiō) as “to destroy utterly, to consume completely.”
528. Revelation 11:5 tn Here καί (kai) has not been translated because of differences between Greek and English style.
529. Revelation 11:6 tn Or “authority.”
530. Revelation 11:6 tn Grk “the days.”
531. Revelation 11:6 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.
532. Revelation 11:6 tn Or “authority.”
533. Revelation 11:7 tn Here καί (kai) has not been translated because of differences between Greek and English style.
534. Revelation 11:7 tn Or “be victorious over”; traditionally, “overcome.”
535. Revelation 11:8 tn Here καί (kai) has not been translated because of differences between Greek and English style.
536. Revelation 11:8 tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).
537. Revelation 11:8 tn Grk “spiritually.”
538. Revelation 11:9 tn The word “every” is not in the Greek text, but is implied by the following list.
539. Revelation 11:9 tn The Greek term καί (kai) has not been translated before this and the following items in the list, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
540. Revelation 11:9 tn Or “to be buried.”
541. Revelation 11:11 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
542. Revelation 11:11 tn Grk “fell upon.”
543. Revelation 11:12 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
544. Revelation 11:12 tn Though the nearest antecedent to the subject of ἤκουσαν (ēkousan) is the people (“those who were watching them”), it could also be (based on what immediately follows) that the two prophets are the ones who heard the voice.
545. Revelation 11:12 tn Grk “they”; the referent (the two prophets) has been specified in the translation for clarity.
546. Revelation 11:12 tn The conjunction καί (kai) seems to be introducing a temporal clause contemporaneous in time with the preceding clause.
547. Revelation 11:13 tn Here καί (kai) has not been translated because of differences between Greek and English style.
548. Revelation 11:13 tn Grk “seven thousand names of men.”
549. Revelation 11:14 tn Grk “has passed.”
550. Revelation 11:15 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
551. Revelation 11:15 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
552. Revelation 11:16 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
553. Revelation 11:16 tn Grk “they fell down on their faces.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”
554. Revelation 11:17 tn Grk “saying.”
555. Revelation 11:17 tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π.…Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”
556. Revelation 11:17 tn The aorist verb ἐβασίλευσας (ebasileusas) has been translated ingressively.
557. Revelation 11:18 tn Here καί (kai) has not been translated because of differences between Greek and English style.
558. Revelation 11:18 tn Or “The Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
559. Revelation 11:18 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
560. Revelation 11:18 tn See the note on the word “servants” in 1:1.
561. Revelation 11:18 tn Grk “who fear.”
562. Revelation 11:18 tn The words “the time has come” do not occur except at the beginning of the verse; the phrase has been repeated for emphasis and contrast. The Greek has one finite verb (“has come”) with a compound subject (“your wrath,” “the time”), followed by three infinitive clauses (“to be judged,” “to give,” “to destroy”). The rhetorical power of the repetition of the finite verb in English thus emulates the rhetorical power of its lone instance in Greek.
563. Revelation 11:18 tn Or “who deprave.” There is a possible wordplay here on two meanings for διαφθείρω (diaphtheirō), with the first meaning “destroy” and the second meaning either “to ruin” or “to make morally corrupt.” See L&N 20.40.
564. Revelation 11:19 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
565. Revelation 11:19 tn Or “sounds,” “voices.” It is not entirely clear what this refers to. BDAG 1071 s.v. φωνή 1 states, “In Rv we have ἀστραπαὶ καὶ φωναὶ καὶ βρονταί (cp. Ex 19:16) 4:5; 8:5; 11:19; 16:18 (are certain other sounds in nature thought of here in addition to thunder, as e.g. the roar of the storm?…).”
566. Revelation 11:19 tn Although BDAG 1075 s.v. χάλαζα gives the meaning “hail” here, it is not clear whether the adjective μεγάλη (megalē) refers to the intensity of the storm or the size of the individual hailstones, or both.